Most Christians have heard some of the following: "You can have what you
say," "The reason you haven't been healed is that you don't have enough
faith," "We can write our own ticket with God if we decide what we want,
believe that it's ours, and confess it," "He wants you rich and healthy,"
"What is the desire of your heart? Name it , claim it by faith, and it is
yours! Your heavenly Father has promised it. It's right there in the

Such statements reflect the models which set forth a theology of the
spoken word (rhematology) or of thought-actualization, commonly known as
"positive confession", which stresses the inherent power of words and

Some who teach this system argue that just as God, by His faith, spoke (or
conceived of the creation in His mind) and matter came into existence
(Genesis 1, Psalm 33:6, Hebrews 11:3, 2 Peter 3:5), so the Christian can
speak (or conceive of things in his mind) and actually bring them into
existence by faith.

Many of those in the Word-Faith movement, such as Charles Capps and Jerry
Savelle, teach that God had faith in His faith. They use Scripture texts
such as Mark 11:22 and Hebrews 11:3, translating them as "have the faith
of God". However, renowned Greek scholar A.T. Robertson, in his books A
Short Grammar of the Greek Testament (pp. 227-228) and A Grammar of the
Greek New Testament in the Light of Historical Research (p. 500), very
adequately shows that the phrase is not to be translated in the subjective
genitive (meaning that the noun is the subject of the action - or that God
is the subject of faith) such as "have the faith of God", but is to be
translated in the objective genitive (meaning that the noun is the object
of the action - that God is the object of faith). He goes on to insist
that translating in the subjective genitive is preposterous. He says "it
is not the faith that God has, but the faith of which God is the object".

The Gospel of Health

"I am fully convinced - I would die saying it is so - that it is the plan
of Our Father God, in His great love and in His great mercy, that no
believer should ever be sick; that every believer should live his full
life span down here on this earth; and that every believer should finally
just fall asleep in Jesus" (Kenneth E. Hagin, Seven Things You Should Know
about Divine Healing, p. 21).

The above statement and others like it have caused much confusion in the
body of Christ and led many to be presumptuous in the area of divine
healing. There are some things that are true about healing to which most
Christians would readily admit. First of all, people who are morally
conscientious and who recognize that the physical body is the temple of
the Holy Spirit (1 Corinthians 3:16) may generally have better health
because they take care of their bodies. Secondly, the healing of human
life is part of the redemptive work of God. The Bible does teach healing.
It was part of Jesus' and the apostles' ministries. There were gifts of
healing in the church's charismata, and in James 5:14-15, Christians are
specifically encouraged to pray for the sick with the promise of answered

Of course, one reason believers pray for the sick to be healed is their
conviction that the body, though still subject to decay and death in the
present age, is destined for resurrection (1 Corinthians 6:13-14), and
when God does heal someone it is a sign of the future Age already at work
in the present.

However, where most Christians depart from the "faith movement" on healing
is their understanding of the most pivotal text of Isaiah 53, which those
in the faith movement almost always twist to justify their view of
"blanket" coverage for the physical healing of every Christian who has
enough faith.

A clearer understanding of this important passage can be gleaned through a
deeper evaluation of its underlying Hebrew text. What does the text Isaiah
53:5 mean when it says, "and by His stripes we are healed"? The Faith
Movement interprets it to mean primarily the physical, while the majority
of Christian scholarship has always interpreted it to mean primarily
spiritual. For example, Gordon D. Fee, Professor of New Testament at
Gordon-Conwell Theological Seminary is quoted in the SCP Newsletter,
Spring 1985, concerning this text, as saying, "It is also questionable
whether the Bible teaches that healing is provided for in the atonement.
Scores of texts explicitly tell us our sin has been overcome through
Christ's death and resurrection, but no text explicitly says the same
about healing, not even Isaiah and its New Testament citations.

"Matthew (8:17) clearly saw Isaiah as referring to physical healing, but
as a part of the Messiah's ministry, not the atonement. Peter (2:24) saw
the healing in Isaiah 53 as metaphysical, referring to our sin sickness,
and this is the primary sense Isaiah himself gives the passage.

"Yet, since physical disease was clearly recognized to be a consequence of
the Fall, one may argue that healing also finds its focal point in the
atonement. But saying that does not imply all faithful Christians should
experience perfect health. Even historic Pentecostalism, which believes
healing was provided for in the atonement, does not hold that view. The
position paper on divine healing adopted by the General Presbytery of the
Assemblies of God (1974) makes it clear that healing is "provided for"
because the "atonement brought release from the consequences of sin."
Nonetheless, since we have not yet received the "redemption of our
bodies", suffering and death are still our lot until the resurrection".

An incorrect Bible hermeneutic (rules for Bible interpretation) combined
with a desire for complete perfection have led many in the faith camp to
deny the reality of sickness and disease.

For example, Kenneth Hagin, in The Name of Jesus, says, "In teaching on
divine healing and health, I have often said, `I haven't had a headache in
so-many years.' (At this writing it has been 45 years.) I guess the devil
got tired of hearing me say it. Just a few months ago, as I left the
office building and started home, suddenly my head started hurting.
Someone might say, `Well, you had a headache.' No, I didn't have one! I
don't have headaches. I haven't had a headache since August 1934.

"Forty-five years have come and gone, and I haven't had a headache. Not
one. The last headache I can actually remember having was in August 1933.
I haven't had a headache, and I'm not expecting to have one. But if I had
a headache, I wouldn't tell anybody. And if somebody asked me how I was
feeling, I would say, "I'm fine, thank you." (p. 44, parenthesis in

It is obvious from the above statements that Hagin doesn't consider having
a headache to be real. That's because to him and other Faith movement
teachers, symptoms are not real indications of sickness or disease, but
distractions by the devil tempting him or her into making a negative

The Gospel of Wealth

"It's a matter of your faith. You got one-dollar faith, and you ask for a
ten thousand-dollar item, it ain't gonna work. It won't work. Jesus said,
"According to your faith", not "according to His will, if He can work it
into His busy schedule." He said, "according to your faith be it unto
you." Now I may want a Rolls Royce and don't have but bicycle faith. Guess
what I'm gonna get? A bicycle" (Frederick K.C. Price, "Praise the Lord"
broadcast on TBN, 21 September 1990, taken from Documentation for
Christianity in Crisis by Hank Hanegraaff). The cardinal fault with the
prosperity gospel is one central tenet: God wills the financial prosperity
of every Christian, therefore, for a believer to live in poverty is living
outside God's intended will. Normally tucked away somewhere is another
affirmation: Since we are God's children, we should always go first class,
we should have the biggest and the best. Only this brings glory to God!

No matter how much one tries to clothe the above affirmations in Biblical
garb, it is simply not Biblical. Again, poor scripture interpretation is
employed by the faith movement.

To substantiate their teachings, proponents of the prosperity gospel
distort the meaning of certain Bible passages. One such passage,
frequently quoted is 3 John 2. John began his letter with a friendly
greeting, expressing his desire that Gaius "may prosper and be in good
health, just as your soul prospers".

Kenneth Copeland explains this verse on page 51 of his book, The Laws of
Prosperity, says, "You must realize that it is God's will for you to
prosper. This is available to you, and frankly, it would be stupid of you
not to partake of it".

This verse, however, according to James Bjornstad in his article, "What's
Behind the Prosperity Gospel?", published by Moody Monthly in the 1986
issue, "is nothing more than John's personal wish for Gaius. We should not
take it as an universal promise or guarantee of health and wealth".

The Greek word translated "prosper" in the KJV means "to go well with
someone". This wish for "things to go well" and for "good health" was the
standard form of greeting in personal letter of antiquity, just as a
friend today might say, "I hope this letter finds you all well".

Another popular text for the word-faith teachers, with regard to
prosperity, is John 10:10. Unfortunately, it has nothing to do with
material abundance. According to Gordon Fee in the same Moody Monthly
issue, the "abundant life" Jesus talked about here is the same "life" or
"eternal life" in John's gospel and is the equivalent of the "kingdom of
God". Fee goes on to say, "It literally means the "life of the Age to
come". It is the life that God has in and of Himself; and it is His gift
to believers in the present age. The Greek word perrison, translated "more
abundantly" in the KJV, means simply that believers are to enjoy this gift
of life "to the full" (NIV).

Material abundance is not implied either in "life" or "to the full". Such
an idea is totally foreign to the context of John 10 as well as to the
whole teaching of Jesus" (Ibid.).

Many in the word-faith movement treat God as if He is a God simply there
only to cater to our every wish as we ask it and that His entire purpose
in heaven is simply to do our bidding. Kenneth Hagin has even written a
little booklet entitled, "How to write your own ticket with God". This is
the same presupposition that Charles Fillmore of Unity School of
Christianity had with regard to prosperity. H. Terris Newman, writing in
Pneuma: The Journal of the Society for Pentecostal Studies, Vol. 12, No.
1, Spring 1990, p. 45, records Fillmore's rendition of Psalm 23: "The Lord
is may banker; my credit is good. He maketh me to lie down in the
consciousness of omnipresent abundance; He giveth me the key to His strong
box; He restoreth my faith in His riches; He guideth me in the paths of
prosperity for his name's sake. Yea, though I walk in the very shadow of
debt, I shall fear no evil, for Thou art with me; Thou preparest a way for
me in the presence of the collector; Thou fillest my wallet with plenty;
my measure runneth over. Surely goodness and plenty will follow me all the
days of my life, And I shall do business in the name of the Lord forever."

One can not help but see that attitudes like the above are discouraged in
scripture when it says, "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. (1 Timothy 6:10).

In contrast to word-faith theology, sound biblical theology teaches that
God does not have to do anything. God, the Creator of all things, is
sovereign in all things, not the creature. God is not obligated to heal or
prosper anyone, yet He graciously does, and neither is deserved. Someone
has said: "healing is not a divine obligation, it is a divine gift". The
receiver of the gift can make no demands. God can be trusted to do all
things well.

Perhaps the root error of the gospel of health and wealth is that it seeks
to apply a theology of future glory to the believer in the here and now.
But the Lord Jesus taught a theology for here and now that both sustains
believers in hard times and holds out hope for tomorrow.

Christians should not claim now what God in His grace has promised only
for the future.

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