What does the Bible say about the prosperity gospel?

In the second place there were "men of corrupt minds, and destitute of the truth." They were teaching otherwise than the apostle, as 1 Timothy 6:3-10 shows. They, too, had their questions and strifes of words based upon the idea that "gain is godliness," i.e., that gain is the end or object of godliness. Those who fell under their influence would be set upon riches and consequently fall into many foolish and hurtful lusts which drown men in destruction and perdition. Here, then, was an outbreak of "the leaven of Herod": a deliberate attempt to make Christianity a matter of worldly profit. Today the leaven of Herod works energetically. Many there be who, though quite ready to denounce the suggestion that personal or private gain is the end of godliness, would enthusiastically applaud the idea that SOCIAL gain is the end of godliness. "Other-worldliness" they detest. "This-worldliness" they delight in. To them, a more comfortable and easier world, based upon better social conditions with universal peace is the whole substance of religion.

The doctrine is the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. What is it to eat things sacrificed unto idols? Eating is an emblem of participation and communion. As to the idols, we know that covetousness is idolatry: and those things which do not minister to the glory of God, but which yet are delighted in because they minister to what an evil heart of unbelief puts its dependence on instead of putting it on God, are things sacrificed to idols. Therefore, while the scriptures teach that the love of money is the root of all evil, the doctrine of Balaam teaches the very opposite, that it not only is no harm at all, but that it is prudent and praiseworthy. The scripture also teaches that women should adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works (see 1 Tim. 2:9-10). Such is the doctrine of the sacred scriptures; but whose doctrine is it that teaches that if women acted thus, they would be neglecting their future prospects in life, and that as for this shamefacedness and sobriety, that at least it is not to be valued, but that broidered hair, gold, pearls, and costly array are, more or less, proper adornments? Whose doctrine is this? Is it the doctrine of Christ? But then a person may say, We can hold the doctrine of Christ too. But what does Christ say to His servants? "I have a few things against thee, because thou hast there them that hold the doctrine of Balaam." The holders of this doctrine might like to be among those who held Christ's name: but Christ does not allow it. He tells His servants that He is coming to fight against the holders of this doctrine, and that they cannot have such among them.

But they are adept at manipulating and wrangling, which, of course, is noisy quarreling, because their minds are corrupted: the truth is really foreign to them: they are empty, yet consider that material gain is godliness. Timothy is told to withdraw himself from such: they must not be given the satisfaction of his disputing with them, but must be left alone. It is, of course, the teachers of this kind of thing to whom Paul refers, not to those likely to be misled by them; for the sheep must, of course, be protected.

Such disputes of words, instead of strengthening piety, only give occasion for the manifestation of the works of the flesh. The pride that seeks to exalt self by these endless questions must inevitably lead to “envy”, for the proud man can brook no rival. Naturally the flesh will strive against the one of whom it is envious. Thus envy leads to strife, and striving against another will lead to “injurious words” about him. The knowledge that “injurious words” are being uttered will raise “evil suspicions” and “constant quarrellings”. Such is the evil crop that arises from envy. There is no greater power for evil among the saints of God than the allowance of envy in the heart. “Wrath is cruel, and anger is outrageous; but”, says the preacher, “who is able to stand before envy?” It was envy that led to the first murder in this world; and it was envy that led to the greatest murder in this world. Pilate “knew that for envy they had delivered Him” (Matthew 27:18).

Alas! this envy may show itself among the true people of the Lord. Here the Apostle traces it back to the pride of a heart that is corrupt and destitute of the truth of Christianity. The underlying motive with such is earthly gain; hence they hold that “gain” is the end of piety. In other words, they teach that Christianity is merely a means of improving our condition and adding to our worldly advantage. This we know, from the history of Job, is really a suggestion of the devil. Job was a pious man and one that feared God, but, says Satan, “Doth Job fear God for nought?” Satan's vile suggestion is that no such thing as godliness exists, and that if a man makes a profession of piety, it is not that he fears God, or cares for God, but simply that he knows it pays and is to his worldly advantage. Satan says to God, “Put forth Thy hand now, and touch all that he has, and he will curse Thee to Thy face.” The Lord allows this horrible lie of the devil to be thoroughly exposed. Satan is allowed to strip Job of all that he has, and, in result, Satan is exposed as a liar. Instead of cursing God, Job fell down before the LORD and worshipped, saying, “The LORD gave, and the LORD has taken away; blessed be the Name of the LORD” (Job. 1:8-12, 20, 21).

Men who thus dispute show themselves to have corrupt minds and to be destitute of the truth, and that which underlies their proud thoughts is the idea that personal gain is the real end of godliness — that a man is only godly for what he can get out of it. If that is their idea then of course they would not advocate a slave rendering such service as is enjoined in verse 2, since any gain from that would accrue to his master and not to himself. The truth is that not gain but God is the end of godliness, though as the Apostle so strikingly adds, "godliness with contentment is great gain." To walk as in the presence of the living God with a simple trust in His goodness and with contentment of heart is very great gain of a spiritual sort.

On all hands are people who earnestly desire to become rich; the making of money is to them the chief end of life. The Christian may all too easily become infected with this spirit to his great loss. Verse 9 does not speak of those that are rich, as does verse 17, but of those that "will be rich" or "desire to be rich," that is, they set it before them as the object to be pursued. Such become ensnared by many lusts, which in the case of the man of the world plunge him into destruction and ruin. This is so whether they succeed in their aim and amass wealth or whether they do not, for the coveting of money it is that turns men aside from the faith and pierces them through with sorrows, and not the acquisition and misuse of it only. The love of money is declared to be the root of every kind of evil. It is not that every bit of evil in the world can be traced to the love of money, but that the love of money is a root from which on various occasions every description of evil springs.

"So is he that lays up treasure for himself, and is not rich toward God" (ver. 21). Now there, you have the cure, I believe, for covetousness. That is, being "rich toward God." The apostle Paul amplifies this subject in writing to his son Timothy. "But godliness with contentment is great gain. 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 be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness" (1 Tim. 6:11). These verses show our danger, while the cure is given in the same chapter. "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all. things to enjoy; that they 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" (1 Tim. 6:17-19). But You say, What is the harm of riches? Suppose it kept you out of heaven? Well, I did not think of that. Very probably, few men do, but there is great danger, or our Lord would not have said, "How hardly shall they that have riches enter into the kingdom of God" (Mark 10:23). It is not the money that there is harm in, but it is the "love of money" that is "the root of all evil."

But what is the profit to which the Lord turns His prudence? Man's title is null; but in fact earthly things are still in his hand. The disciple then, if prudent after a heavenly sort, will not seek to accumulate or retain the means many men call his own; he will profit by the rich grace of God who does not call him to asceticism, while he delivers him from selfishness. For him as for Israel of the age to come it is no question of a state of things that shall not pass away; but on the contrary all judged and soon to give place to the kingdom which shall not be moved, with its "heavenly things" (John 3) for those who meanwhile are dead and risen with Christ. Hence what the steward did knavishly disciples are to do by grace. Knowing that the fashion of this world passes, the eye is on the everlasting dwellings; and instead of disposing of the world as their own (the true meaning of καταχρώμενοι in 1 Corinthians 7:31, not "abusing" but using for oneself even if there were no misuse whatever. See also 1 Corinthians 9:18), and so either hoarding or selfishly enjoying, they give away right and left thus making to themselves friends with the mammon of unrighteousness. This is one of the greatest snares (for the love of money is a root of all evil) turned into a means of benefiting man, glorifying God, and proving that one's heart is not in the covetous present of fallen condemned man, but in the heavenly future of God. It is the character of those who get to heaven, not the means of being delivered from hell.

There is no haste in broaching the matter; as indeed this is a beautiful feature in Scripture. There is gracious consideration of one another in general, unless grave danger claimed an immediate appeal, as we see in the Epistle to the Galatian saints. But as no such peril here existed, Gaius is assured of the personal interest that the apostle took in him. He wishes that in all things he may prosper. "Above all things" goes too far. Perhaps some have adopted the extravagant idea that no matter how ill our affairs go, or how bad the health, the only concern is that the soul should prosper. The inspired apostle does not favour such fanaticism. A brother may prosper or not in what he undertakes. His was true brotherly feeling; but he carefully gives the first place as a matter of course to the soul's welfare. If this be safeguarded and real, we can as a general rule count on the Lord's interest both in our undertakings or business, and in our bodily health. Our gracious God, if the soul prosper, has pleasure both in ourselves and in all our matters. The very hairs of our head are all numbered. If a sparrow does not fall to the ground without Him, if He thinks of the ravens and the lilies of the field, what a Father we have to do with for every day and in all things!

Be that as it may, the Gaius of our Epistle is presented to us as a saint characterized by spiritual prosperity. John bears witness, in the second verse, to the fact that his soul prospered to such an extent that he could only desire that his bodily health might equal the health of his soul. There are seasons when we express our wishes and desires the one for the other. How often are we able truthfully to indulge in a wish like that? Not often, we fear! With the most of us the health of the body exceeds the health of the soul. We meet one another and enquire, How are you? Taking it for granted that the enquiry refers to the body, we say cheerfully (as a rule) Quite well, thank you. If the enquiry were, How is it with your soul? — what should we say?

The assurance that John had as to the spiritual prosperity of Gaius was not gained by personal contact, for he was at a distance and communicating by letter. It was gained through testimony borne by others. Certain brethren had arrived in John's locality and they spoke of him; and what they had to say bore witness to the fact that the truth was dwelling in him and that it found expression in his life, for he walked in truth. That which is in us comes out in our activities.