David Schrock is the senior pastor of Calvary Baptist Church in Seymour, Indiana. This article was taken from 9 Marks a ministry located in Washington, D.C.
While evangelicals have traditionally decried the prosperity
gospel in its “hard” form, there is a softer form of this teaching that is all
too common among us. Often undetected by Bible-believing Christians, it
assumes the gospel and leads its adherents to focus on things like financial
planning, diet and exercise, and strategies for self-improvement. In contrast
to the hard prosperity gospel, which offers miraculous and immediate health and
wealth, this softer, subtler variety challenges believers to break through to
the blessed life by means of the latest pastor-prescribed technique.
Of course, matters of personal stewardship such as money,
health, and leadership skills should be woven into a whole-Bible theology of
Christian discipleship. The trouble comes when Christians, and especially
pastors, place greater emphasis on these secondary matters. What we choose to
preach or listen to says much about what we value. And what I see among some
evangelicals is a willingness to prioritize the lesser matters of the law over
the weightier mercies of the gospel.
This is not a new concern. Others have described facets of
this prosperity gospel under names like moralistic, therapeutic deism,
Christless Christianity, and the commodification of Christianity. In truth,
all three descriptors overlap to describe a prosperity gospel that is easily
missed, because it is seems reasonable to Christians who love God and the
American Dream.
A SOFTER, SUBTLER PROSPERITY GOSPEL
For those with eyes to see, signs of soft prosperity are
everywhere in evangelicalism. Christian radio offers a “positive, encouraging”
experience, with innumerable songs beckoning listeners to be overcomers.
Christian publishers market books that help Christians look better, feel more
confident, and reach their maximum potential. Likewise, Jeremiah
29:11 and Philippians 4:13 continue to be championed as mantras
by Christians who want to make an impact on the world.
But of course, these examples are only symptoms, and the
solution is not to demonize Christian retailers. Rather, we all must learn to
think more deeply about the content of our faith and to refute the errant
teachings of the soft prosperity gospel (Titus 1:9).
FIVE TRADEMARKS OF SOFT PROSPERITY
To aid in that discernment, let me outline five trademarks
of soft prosperity, particularly as they show up in sermons and books.
1. Soft prosperity elevates “blessings” over the blessed
God.
First, soft prosperity elevates “blessings” over the blessed
God. When blessings are divorced from the triune God, compromise ensues. True
blessedness resides in God alone, “the blessed and only Sovereign, the King of
kings and Lord of lords” (1 Tim. 6:15). By consequence, to seek God’s blessing
requires seeking him (Isa. 55:6-7; Matt. 6:33).
Christ is the true treasure (Matt.
13:44-46), and any pursuit of blessing that makes God a means to another
end is erroneous and idolatrous.
2. Soft prosperity detaches verses from the redemptive
framework of the Bible.
Second, soft prosperity detaches verses from the redemptive
framework of the Bible. When preachers present isolated verses as time-honored
principles for claiming God’s blessings, a counterfeit gospel results. Instead
of relating all blessings to Christ, they directly apply individual verses to
people today.
Such a promise motivates the strong and extinguishes the
weak. Unless a passage is rightly related to redemptive framework of the Bible,
verses like Psalm 1:3 become treadmills on which earnest
Christians tire themselves out. Genuine Christ-centered expositional preaching
prevents this sort of textual manipulation, and guards against the gospel of
soft prosperity.
More specifically, soft prosperity delights in the tangible
promises of the Old Testament. The error is often found in promising old
covenant blessings to new covenant saints. Whenever we read the Old Testament,
faithful interpreters must see how the promises first related to Israel in
their historic and theocratic state; second, to Jesus who perfectly fulfilled
the law (Matt.
5:17); and third, to us. Because we live under the new covenant, there will
always be continuity and discontinuity between the Old Testament
promise and its contemporary fulfillment. Preachers must learn how to interpret
these ancient texts at the textual, epochal, and canonical levels. Likewise,
healthy churches must learn to see how every blessing is found in relationship
to Jesus Christ, the mediator of the new covenant.
3. Soft prosperity diminishes the curse that Christ bore
and the blessing of the Holy Spirit.
Third, soft prosperity diminishes the curse that Christ bore
and the blessing of the Holy Spirit. In the Bible, blessedness is not an
amorphous idea. Deuteronomy 27-28 specifies the content of the Mosaic covenant’s
blessings and curses. Quoting these verses, soft prosperity preachers advertise
divine blessings through greater obedience, but they ignore the fine print.
Only one man has so perfectly obeyed God’s so as to merit God’s blessing (Heb. 10:5-10).
And for Jesus’ covenantal obedience, he was sentenced to death on a Roman
cross, accursed for the sins of his people (Gal. 3:10-13).
Perhaps the greatest problem with the soft prosperity is the
way it assumes the cross of Christ, instead of adoring the Blessed One who bore
the wrath of God in our place (Gal. 3:13). Soft prosperity preachers speak often about
what you can do to experience God’s favor, but they rush past the cross,
missing the fact that every spiritual gift has been secured for the believer by
Jesus, who gives us his Spirit as the preeminent blessing (Gal. 3:14; Eph. 1:3).
Although they don’t deny the Romans Road, they are driving on another highway.
4. Soft prosperity relies on pastor-prescribed
therapeutic techniques.
Fourth, soft prosperity relies on pastor-prescribed
therapeutic techniques. By assuming the gospel, soft prosperity preachers fill
the vacuum with a full plate of therapeutic techniques. With the language of
Zion, they emphasize the good works of the believer. Although not explicitly
denying salvation by grace through faith, pastors who repeatedly insist on life
tips, techniques, and strategies for saintly success undermine the faith once
for all delivered to the saints.
5. Soft prosperity largely addresses first-world,
middle-class problems.
While the previous four trademarks could in many ways apply
to hard or soft prosperity preaching, one striking difference remains. Whereas
hard prosperity preaching invites followers to name it and claim it, soft
prosperity preachers inspire the upwardly mobile to reach for their dreams. In
the former good health and a strong portfolio prove God's tangible salvation;
in the latter preachers proclaim a religion of therapeutic solutions. To
quote only one of their teachers: "Do I believe in supernatural return on
giving? Yes, sir! Do I believe God blesses tithes and offerings? Yes, I do. But
why should we teach you to claim a car without teaching you about the car
payment and interest rates on loans."
In a nutshell, T. D. Jakes' message promises the same gold,
through a different line of credit—superabundant faith mixed with well-ordered
works. In short, this softer prosperity preaching appeals to first world,
middle class people who are too busy living to examine a message that reaffirms
their natural aspirations for success. Tragically, "believers" who
buy into this false gospel may remain ignorant of their greatest need—atonement
for sin before a holy God—unless confronted with true gospel of Jesus
Christ.
A BETTER THEOLOGY OF BLESSING
In the end, the tragedy of the soft prosperity gospel is the
way it focuses so much on earthly improvements. By offering Christians their
best life now, the eternal realities of heaven and hell are lost. This brings
the very real possibility that many who hear the soft prosperity gospel are and
will remain lost.
In response, Christians must learn to recognize the error of
soft prosperity. And we—especially pastors—must prayerfully work to liberate
others from it. First we must confess the ways that desires for earthly success
have latched on to our own hearts. Second, we must present the biblical gospel,
which far exceeds the offer of saintly success. We must extol the riches of the
true gospel and trust that when God’s sheep hear his call to repent of their
sin and cling to Christ, they too will sell their soft prosperity and receive
as a free gift the only treasure that counts—Jesus Christ, the only blessed
king.
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