Perverse Prosperity Gospel

1. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

Allow me to make something plain from the beginning. What makes these teachers false? The same thing that makes false prophets false. In Deuteronomy, chapter 18, the Lord says,

18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth;and he shall speak unto them all that I shall command him.
19. And it shall come to pass, whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
20. But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

The falseness of the prophet or teacher, is found when they say, 'Thus saith the Lord God', when the Lord has not spoken. It is presuming to speak a word or message on behalf of the Lord, when He has said no such thing. Death is God's remedy for the false prophet.

Why? Because he has the ability to lead the people of God astray. When anyone teaches contrary to the Word of God, they become a false teacher, in that area. It is for this reason, that James exhorts and warns, 'My brethren, be not many masters (lit., teachers), knowing that we shall receive the greater condemnation (judgment).' Those who teach the Word of God, will stand before the Word of God made flesh, and will be judged for what they taught. The reason for this, is the unique position of the teacher. He has the ability to lead God's people to the Truth, or he has the ability to lead them astray. In this sense, ANYONE WHO TEACHES THE WORD OF GOD, CAN POTENTIALLY BECOME A FALSE TEACHER.

You may ask, 'how do you know that this refers to the prosperity teaching'? The description which Peter gives is all too clear. Let's look carefully at how Peter describes these false teachers.

Who privily bring in : The term privily is a word used to denote the unlawful introduction of something foreign. This introduction is done by stealth, in secret. This will become clearer as we go, as to how this happens.

damnable heresies : damnable simply means 'that which leads to ruin'. Heresies in its basic idea, means 'a school of opinion'. These teachers secretly introduce foreign opinions that are to the ruin of the hearers.

Denying the Lord that bought them: How do they deny the Lord? Do they deny that Jesus is the Christ, the Son of God. By no means! Let us make this as plain as possible. Their denial is their teaching. What they teach denies the Lord, i.e. , it is in opposition to what the Lord taught.

Many shall follow : It will be a popular opinion, because of its allurement to riches, and likely because of the status or reputation of those who teach this foreign opinion. This refers not only to those who hear the message, but to those who will pick up the message and continue its propagation.

their pernicious ways :'pernicious', now there is a word for you. Its basic idea is destructive. But this one word definition fails to give us the true flavor. Let's also try, lethal, fatal, noxious, ruinous. The way of these false teachers are deadly, smelly, and ends in ruin. Not a pretty picture, is it?

evil spoken of : Because of these teachers, the Way of Truth will be literally, blasphemed. Because the world sees these teachers as representative of Christianity, the Way of Truth, the True Doctrines of Christianity will be blasphemed. How many times has it been said, "all that preachers want is your money".

Through covetousness: This is their driving motivation, greed.

with feigned words: This is where it starts to get good. The word feigned, is a translation of the Greek word, plastos . Yes, you guessed it. We get our word 'plastic' from it. It means something well formed or crafted for a purpose. These teachers carefully form their teachings in words that will fit their purpose.

Remember 'privily'? The picture we have here is a teaching that can be likened to the Stealth bomber. Just as the Stealth bomber (or fighter) is able to enter enemy airspace, without being detected by radar, due to its unique configuration, so also this teaching. The prosperity teaching is formed with well-crafted words, so as not to set off the radar of the unsuspecting listener.

One other advantage is helpful here. The advantage of the doctrine of Authority. That is, one should not question the Man of God who stands in the pulpit, who is your pastor, because He is God's authority over you. He is your 'Covering'(yet another teaching that is distorted beyond recognition). So if you are taught not to question the Man whom God has put over you, then you surely will not question that which comes from the pulpit. However, Jesus warns us, "Take heed what you hear!"(Mark 4:24).

make merchandise of you : to 'make merchandise' simply means to use a thing or person for personal gain.

These teachers have gone the way of Balaam (vs.15). What is the way of Balaam? It is standing in the place of being a spokesman for God, and using (or desiring to use) that position for financial gain. PREACHING FOR PROFIT, INSTEAD OF PROPHET PREACHING!!! They are wells without water (empty) and clouds carried with a tempest (unstable, 17).

The sad truth is, the only reason that these ruinous opinions can have any entrance into God's people, is that we are, by and large, ignorant of God's Word. Most believers do not know the Word. They know teachings. The task of those whom God has set in the Body as apostles, prophets, evangelists and pastor-teachers, is to equip the saints. We are to literally, perfect the saints. That is, we are to grow them up, so that they will not become prone to the very thing these teachers are subjecting them to. Being tossed to and fro, with every wind of doctrine. This doctrinal wind that blows, is not a refreshing breeze, but is a life-threatening storm. This 'wind' is the same type of wind that suddenly came up on the Galilee, and threatened to drown the disciples.

One of the favorite passages used in validating this teaching, is found in 2 Corinthians, chapters eight and nine. We will now take a close look at this passage, in its context. It is CONTEXT that normally lacks in most erroneous teachings.

The proper understanding of 2 Cor. 8-9, is found in the context of the collection for the saints, who had been hit hard by the famine that swept through Judea in A.D. 45. This famine was prophesied by the prophet Agabus (Acts 11:27-30). Actually, this famine hit in three waves. The first wave hit Judea in A.D. 44/45. The second wave hit Greece in A.D. 49 and Italy in A.D. 51. According to Josephus, the famine in Judea lasted three to four years, during the governorships of Cuspius Fadus and Tiberius Alexander . These men ruled Judea from A.D. 44-48.

Judea was not a major producer of grain. At least not enough to support all the peoples of the land. Those who had money, would likely be able to purchase grain from Alexandria in Egypt, being a major port for exporting grain. But the poor, had no such option. It is for this reason that the Apostles at Jerusalem admonished Paul and Barnabas to 'remember the poor' (Gal. 2:10), which Paul said he was already going to do. This collection apparently went on for several years after the famine. The need was great, particularly for the Messianic community, who seemed to take it upon themselves to care for their own (Acts. 6:1) [what a novel idea! not communistic, but simple body ministry].

During the missionary endeavors of Paul and Barnabas, and later with Silas, Paul made this collection one of his top priorities. During Paul's third missionary endeavor, while in Macedonia, he writes the letter known to us as 2 Corinthians.

Sometime earlier, perhaps a year or more, Paul had written to the Corinthians concerning the collection for the poor of Jerusalem. In I Corinthians 16, he says,

1. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
2. Upon the first of the week, let every one of you lay by him in store, as God hath prospered him, so that there be no gatherings when I come.

Obviously the Corinthians were somewhat slack in their response to the exhortation, hence Paul's continued admonition in 2 Corinthians.

1. Moreover, brethren, we do you to wit of the grace of God bestowed upon the churches of Macedonia.
2. How that in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
3. For to their power, I bear record, yea, and beyond their power, they were willing of them- selves:
4. Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering of the saints.

Paul wanted the Corinthians to be aware of the grace of God that had been given to their Macedonian brothers. That even though they were experiencing great external pressures themselves and were also in poverty themselves, they still, out of their joy in the grace of God, wanted to participate in this benefit to their Judean brothers. Paul seems reluctant to accept their gift, due to the obvious fact that they had need themselves. But they urged upon the Paul to take the offering, and allow them the blessing of this participation. Paul desired to send Titus to the Corinthians ahead of him, so that he could complete the Corinthian's gift, as they had the Macedonians.

8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Verse nine is a favorite of the prosperity heresy. They say that this proves that Jesus became poor, so that we could be wealthy. However, this is a torture of the Word in its context. Paul's contrasting of rich and poor, is not referring to material wealth, but to station or position in life. What Paul is saying, is that although Jesus was rich in his position as Word of God, rich in glory, power and might, He chose to become a mendicant. That is, one who lives in a low station of life, depending upon alms for living. In other words, Jesus chose to identify himself with beggars instead of the opulent and wealthy. By so doing, he opened the way for us to become wealthy in the grace and Spirit of God. One may see a similar expression of thought in Philippians 2. This is where Paul reveals the humility of Jesus. Although He pre-existed in the form of God, as God, he did not consider it something to be retained at all costs. He emptied himself (became poor), by taking the likeness of man, in the form of a slave. God created man like Him, so that He could be made like man. This is the true expression of Jesus' being rich, and becoming poor.

10. And herein I give my advice: for this is expedient for you,Who have begun before, not only to do, but also to be forward a year ago.
11. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.

Paul tells the Corinthians, that they expressed to him a desire to participate in this offering a year ago, but have yet to perform it. Paul exhorts them to fulfill what they had expressed a willingness to do.

12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
13. For I mean not that other men be eased, and ye burdened.

This offering for the Jerusalem saints, was entirely voluntary. So Paul offers them this guide, that a man should give, according to what he has. Not to give to their own detriment, burdening themselves, while easing others. Prosperity teaches the opposite.

14. But by an equality, that now at this time your abundance may be a supply for their lack, that their abundance also may be a supply for your lack; that there may by equality.
15. As it is written, He that had gathered much had nothing over; and he that had gathered little had not lack.

This is the goal and true expression of the saints ministering to each other. It is an equality, a balance if you will, in the body. The Corinthian Church ministering to the Jerusalem Church in their time of need. Then, if and when the Corinthian Church might have need, the Jerusalem Church could come to assist their needs. This is the true prosperity of Lord. Saints helping saints, not shepherds shearing the sheep for their own profit. The prophet Ezekiel gives us ample warning concerning this great crime against God's flock.

Ezekiel, Chapter 34

2. Son of man, prophesy against the shepherds of Israel, prophesy and say unto them, Thus saith the Lord God unto the shepherds; Woe to the shepherds of Israel,that do feed themselves! Should not the shepherds feed the flocks?
3. You eat the fat, and you clothe yourselves with the wool, you kill them that are fed: but you feed not the flock.
4. The diseased have you not strengthened, neither have you healed that which was sick, neither have you bound up the broken, neither have you brought back that which was driven away, neither have you sought that which was lost; but with vehemence and fracturing, you have subjugated them.

The warning of Ezekiel is clear. The very ones which God had set over to care and feed His flock, are the ones ravaging the flocks. Instead of eating the fat and clothing themselves with the wool, these shepherds should be feeding, caring for the sheep.

Instead of requiring the poor in their midst to give their monies to support their 'programs' (a prosperity code word for helping the preacher make his payments on his Rolls Royce and summer home on the beach), he should be making sure that the sheep under his care have their needs met (electricity bills, house payments, and food provided). The Church has such potential for good, but this twisted opinion distorts the true godly character of the Church in the perspective of the world.

1 For as touching the ministering to the saints, it is superfluous for me to write you.
2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.
3. Yet have I sent the brethren. lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready.
4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

Paul says it is quite unnecessary to write to them concerning this ministry to the saints, for they are well aware of it. Paul had boasted to the Macedonian church about the Corinthian's preparedness in this offering, which had incited the Macedonians to get on the ball with their own participation. Now Paul wants the Corinthians to make good his boast of them, lest when they come to visit with some of the Macedonian brothers, and finds the Corinthians unprepared. It is for this reason, that Paul sends some brothers ahead of him, to make sure that the offering is ready when he arrives (vs. 5).

6. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully,
7. Every man according as he purposeth in his heart, so let him give, not grudgingly, or out of necessity: for God loveth a cheerful giver.
8. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work;

Paul is laying down a principle for them. The first guide that Paul gave, is that a man gives according to what he has, not according to that he doesn't have (8:12). Paul is really making a very simple observation, you can only give what you have. Here, he gives them another guide, which is based upon their own willingness. The measure to which you sow, is the measure that you will reap. Now, allow me to submit something here, as to what Paul is not saying. He is not advocating the concept of 'seed faith' money. That is, the measure of 'seed' (money) that one sows (gives) to a particular ministry, is the measure of the return (riches) that he may receive. Actually, Paul here is speaking collectively of the Corinthians.

Remember the context, that their abundance may supply the lack of the Jerusalem brethren, so that in the Corinthian's time of need, the Jerusalem Church and others, may supply their need. Paul is telling them to the measure that they sow into their brethren's need, may be the measure in which others may sow back into theirs.

The concept that every man should give according as he purposes in his heart, is an Old Covenant ideal, found in Deuteronomy 16:17.

Every man shall give as he is able, according to the blessing of the LORD thy God,which He hath given thee.

The import of this, is that every man should do what he can, understanding that there will be those who can do more than others. Jesus gives an example of this, when he drew attention to the widow who cast all that she had into the Temple treasury. While there were those who had much more to give in quantity, she gave more, even though the amount she gave was less, only a mite. They gave out of their abundance, but the widow gave out of her poverty.

11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.
12. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgiving unto God;
13. Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them and unto all men;
14. and by their prayer for you, which long after you for the exceeding grace of God in you.
15. Thanks be unto God for his unspeakable gift.

Paul says that this ministry of service to the saints in need, not only supplies their lack, but is the cause of the overflowing of many thanksgivings to God for the churches outside Judea. It is in the proof (experiment, in the text) of this ministry to their need, that shows the reality of these churches' obedience to the Gospel of Jesus. The Judean Church had prayed for these churches, that they would receive and be obedient to the Grace of God in Jesus. And now, by their liberality, they have given proof of the reality of the gospel, and proof of God's grace working in them, in answer to the Judean prayers.

This is God's unspeakable gift; the gift of community. The miracle is, churches in Asia Minor, Macedonia and Achaia, made up of Jew and Gentile, caring for the Jewish Churches in Judea.

The whole of the context here in 2 Corinthians, is the need of the saints in distress, helped by their brothers. It is body ministry. The topic here is not a building fund, or any other thing that preachers may dream up for the saints. Don't misunderstand me, there is nothing wrong with desiring to collect the funds to build a building for the purpose of the meeting of the saints. Let's just not use this passage for that purpose. That is perversion.

After writing this exhortation concerning the collection, Paul went to Corinth, to receive it. While in Corinth, Paul writes the letter to the Church at Rome. He tells them concerning this ministry,

Romans,
15:25 But now I go to Jerusalem to minister unto the saints. 15:26. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
15:27. It has pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

Paul's plan was to deliver the collection to Jerusalem, and then to make a trip to Rome, and then on to Spain. He did indeed get to go to Rome, although perhaps not in the manner he had expected. He went to Rome as a prisoner of Rome, but still a preacher of the Gospel.

It is obvious, that Paul in his many endeavors of preaching the Gospel, needed support (money) to do so. He received such support by two chief means. Support from churches who were willing to help him, and by working himself. Early in his missionary efforts, Paul would work at his trade of tent maker, to support himself and those with him. In one of his earlier letters, he writes to the Thessalonians,

2:9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable (burdensome) unto any of you, we preached unto you the Gospel of God.

And later in his second letter to them, he reminds them of how he conducted himself among them.

3:7 For you yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you;
3:8. Neither did we eat any man's bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you.
3:9. Not because we have not power (authority), but to make ourselves an example unto you to follow us.
3:10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

Paul worked his trade to support himself and those with him, so that he would not be a burden to the Thessalonians. Above when he says not because we had not authority, he states that he indeed had the right to expect support from those among whom he was labouring. But he chose not to use this right, so as to set for them an example. Paul would likely work during the day at his trade, then preach in the evenings. This is what he meant when he says that he laboured and travailed day and night.

This practice of Paul, and likely other apostles, set a standard in the Church for its missionary efforts, and for those who traveled teaching the Word of God. This is evidence in the instructions of the early Church document, known as Didache Apostoloi (Teaching of the Apostles). In the Didache, the term apostle is used to signify either a missionary, or a traveling teacher.

Didache 11:4 Let every apostle, when he cometh to you, be received as the Lord;
Didache 11:5 but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet.
Didache 11:6 And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.

The apostle was not to overstay without conducting his work. If one should come through and ask for money, 'he is a false prophet'. The Didache further states in 11:12,

And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.'

If one should come and say, 'God wants you to give me money. . .', the instruction is to ignore him; not to listen him. If he says that the money is for those in need, it would be an individual decision, and for him not to be judged. For God will judge him, if he is being deceptive. This is likely due to the offering that Paul was involved in for the need of the Judean saints. Some allowance was given for such an activity.

And concerning giving, the Didache sets forth a precept to be followed.

Didache 1:6 Yea, as touching this also it is said; Let thine alms sweat into thine hands, until thou have learnt to whom to give.

The instruction is to 'let thine alms sweat into thine hands', meaning to hang-on to your offering until you have learned to whom to give. This teaches that you do not give to every prophet who says, 'Give me', but only until you have learned (been taught by the Spirit?) whom to give it to. The ancient prophet Micah warns against those who demand that you give to them.

Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.

For some of these 'prophets', if you do not put into their mouth to feed them, they will prepare holy war against you, declaring you are in disobedience to the Spirit of the Lord. But you may be in disobedience to the Lord, by feeding these ravenous wolves, who devour the sheep. You may be financing the devouring wolf. Let your alms sweat in the hands, till you have learned whom to give unto.

Looking back to Paul's second letter to the Corinthians, and their apparent lack of help for him during his work among them, he says,

11:8 I robbed (literally, stripped of material goods) other churches, taking wages of them, to do you service.
11:9 And when I was present with you and wanted (came up short), I was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied; and in all things I have kept myself from being burdensome unto you and so will I keep myself.

The Corinthians seemed to have been influenced adversely against Paul and his apostolic claim over them. For this reason he argues that he needs, however unnecessary, to defend his apostleship to them. In First Corinthians, he argues,

9:1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are not ye my work in the Lord?
9:2. If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

He says 'if I am an apostle to anyone, it is you'. Paul felt that the Corinthians were the seal (proof) of his apostleship in the Lord. He then begins a series of arguments, illustrating that it is only proper, that he should receive assistance from them. He asks,

A. Does a soldier go to war at his own expense? NO.

B. Should a man plant a vineyard and not eat of it? NO.

C. Does a shepherd tend the flock and not drink the milk? NO.

Then Paul asks, 'Are these just the opinion of men or does not the Law say the same thing?'. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treads out the corn. Doth God take care for oxen?

Paul says that this law is there for our benefit, to teach us a simple principle of God. 'That he that plows should plow in hope; and he that threshes in hope should be partaker of his hope.' Paul then lays out another principle, which we have already seen in Romans.

If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
If others be partakers of this power over you, are not we rather (the more)?
Nevertheless, we have not used this power, but suffer all things, lest we should hinder the gospel of Christ.
Do you not know that they which minister about holy things, live (feed ) from the things of the temple? And they which wait at the altar are partakers with the altar?
Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
But I have used none of these things; neither have I written these things, that it should be done unto me. . .

Paul argues that not only man's wisdom, but the Law provides for those who work to see fruit in their labors, should partake of such fruit. God has provided that those who minister in the Temple, live from the offerings of the Temple. The provision of God, is that those who preach the Gospel, should be provided for from those who receive the Gospel.
But then Paul says, 'I have used none of these things...' Even though the right is there for Paul to demand to be provided for from those to whom he preaches and ministers to, he has not used this God-given right. Why? 'Lest we should hinder the gospel of Christ.'

Paul did not want to present himself or the Gospel, as just another philosophy used to make money.

Paul says whether he receives benefit or not, 'woe unto me if I preach not the Gospel of Christ.'

The shepherd's main concern is for the welfare of the sheep, that the sheep are provided for, because they are GOD'S FLOCK, not his. It is right and proper that the minister of the Gospel, should receive support from those he ministers to. But if this is his main concern, he is no longer a shepherd, but degenerates to the position of a HIRELING. A hireling is simply one who performs a task, because he is paid to do so, not because he really cares for the sheep. To him it is simply a job. The hireling will not fight the wolf or the lion to protect the sheep, he will run, saying, 'I am not paid enough to do that.'

With the hireling, its all about money, with the shepherd, its all about the sheep.

Peter admonishes those who have the oversight of GOD'S FLOCK, to do so,

willingly, and not for filthy lucre (greedy gain of this world's material goods), but of a ready mind. Neither as being lords over God's heritage, but being examples to the flock.

The shepherd is not to lord it over God's flock, because he is not the Lord of the flock. The 'Chief Shepherd' has entrusted his flock to them, to watch over them, as He would do himself. The shepherd is not the authority over God's flock. I realize this is a shock to many, especially those shepherds who rule over the little lambs of Jesus, with a rough, ruling hand. The shepherd is a leader, not a ruler (see Bricks or Stones for more on this issue). The shepherd is to lead the flock by example. Authority is not demanded, it is earned. Authority is not in the position, but in the Spirit of God within the man. It is for this reason that Paul worked at his trade among several of the churches. He taught the Thessalonians that if 'a man doesn't work, then he doesn't eat.' Paul held himself to this same standard, to lead by example. There is not a rule for the shepherd and a different rule for the sheep.

The elder/bishop/pastor-teacher (these are different names for the same function) is not the lord over the sheep, but is simply a functionary in the body. He performs the function of oversight of God's flock. He is to be honored, just as every member of the body is to be honored.

At the beginning of this writing, the term 'specious' was used to describe this prosperity teaching. Many may not be familiar with this term. Allow me to describe it. Specious is defined as, apparently good or right, but lacking real merit. It is wisdom or logic, that may seem to have a sense of rightness about it, but upon closer examination, it is seen for what it truly is; a deceptive method of twisting the truth, arriving at false conclusions. This is the prosperity teaching in a nutshell. The basic idea is that God wants you to be rich and prosperous, as a witness of your covenant with Him. That he wants you to have 'this world's goods', because He wants you to enjoy life and have the best of everything, due to the fact that you are a child of the King. This all sounds so very appealing to our flesh. But is it truth?

Paul warns Timothy that there are those who suppose that 'gain is godliness', meaning that they either use the way of godliness for profit, or see living a life of godliness as a means of gain. But God sees godliness with contentment as great gain. He goes on to say,

For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will (resolve to) be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

Paul warns those who 'are rich in this world, that they be not highminded, nor trust in the uncertainty of riches, but in the living God, who gives us richly all things to enjoy.' The things of this world are to be enjoyed, for sure. But they are to be viewed as gifts from God, not as a measurement of godliness or faith. For does not God give rain to the just and the unjust, alike. The writer of Hebrews exhorts in similar fashion, when he says, 'Let you conversation be without covetousness; and be content with such things as ye have: for he hath said,'I will never leave thee, nor forsake thee'.

For those who are rich are to '. . . do good, that they be rich in good works, ready to distribute, willing to communicate. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.' This is what we can see in the example of Paul's collection for the saints. This is the type of distribution and communication that he is referring to. We can also see this in the early Church, as recorded in the book of Acts.

The grace and power of God had so saturated the early disciples, that they took seriously providing for their own. The Scriptures witness to the 'great power and great grace' that was evident among them. The great power was seen in their giving witness to the resurrection of the Lord Jesus. The great grace was evidenced that there was none among them that lacked. This was not due to any form of prosperity teaching among them, but was due to their sense of equality. The Scriptures say this,

Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.

This is not a communistic practice, as some have asserted. The company of disciples, who had parcels of land and houses, which they obviously were not living on, would sell them and bring the proceeds to the apostles. Then a distribution was made to those who had need, as the need arose. It was in this way that no one among them lacked. Wouldn't it be a wonderful gesture, if one of the prosperity teachers sold one of his homes or luxury cars, and gave the proceeds to those in the body, who were struggling with making their house payments, heating bills, or just putting food on the table. That would be a true miracle. The Word tells us,

He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will He pay him again. (Prov. 19:17)
He that hath a bountiful eye shall be blessed: for he giveth of his bread to the poor. (Prov. 22:9)

The prosperity teaching assumes that those believers who have this world's goods are rich and highly favored by God, because of their great faith. However, there are those who are poor in this world's goods, who consider themselves quite wealthy. The Word agrees,

There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. (Prov. 13:7)
Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. (Luke 12:15)

The prosperity teaching instructs just the opposite, of the words of Jesus. It is in this way that they deny the Lord who bought them.' Jesus says to beware of covetousness. The prosperity teachers tell us coveting is good, if not in word, then in practice.

How many claim to be apostles? Yet how many are willing to work with their own hands and be self-supporting, so that they might not be chargeable to the Church?

How many would be willing to set their rights of support aside, so that the gospel should not be hindered?

Not many I am afraid.
The allurement of wealth is a trap that many have fallen into. But to use the Gospel of Jesus Christ to fulfill their avarice and lusting, is reprehensible beyond all words. These are those who failed to heed the warning of Paul, when he said that, 'they that will (desire to) be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.'

Respectfully submitted,
Larry Wishon.