THE MIRACLE ECONOMY

In the last couple of decades, the gospel of prosperity has been famously heightened in Africa, and it has found its way to settle particularly in Nigeria. This is largely due to the dwindling economic (mis)fortune of the continent and the pressing need to seek God’s intervention in these declining conditions. It is common to Africans to seek the hand of God in our day-to-day endeavors, especially when it has to do with finances.

I have not been here long enough to witness the early, primitive years of this self-fulfilling gospel that promises material prosperity to Africans, if only they would give generously, receive certain “anointing for wealth,” or hope for miracle alerts.
This brand of Pentecostalism could only have gained momentum by preying on human greed, especially the African desire to have the good things of life.

While having good things is not negative in itself, what is questionable is the approach taken by a section of the Church. They interpret the gospel through a materialistic lens in an attempt to improve individual lives and conditions. And herein lies the problem: the fostering of individual prosperity over social prosperity.
This brand is too self-centered to work effectively.

My case study in this article is the Nigerian Church and Nigerian Christians.

Whenever Nigerian Christians pray about divine grace, divine favor, or miracles, it is always aimed at singling an individual out of a crowd of worshippers. We are constantly seeking to be one miracle better than our neighbors.

We want God to respond to this “favor” kind of prayer from millions of jobless people, with very few jobs available. We want God to fast-track our visa and permanent residency applications so that we may emigrate from a nation of over 200 million suffering citizens – including Christians.

So I ask: what is the use of a miracle for a few while the masses are ignored? I wonder if that is God’s ultimate plan for our society. I imagine whether the promises contained in the Scriptures, promises we have learned to confess and personalize, cannot work on a national scale. Shouldn’t miracles be nationally shared? Why does it have to be “me” and not “us”?

I see this as the same mindset that thinks it is acceptable for seventeen people to die in a crash involving eighteen passengers, as long as the sole survivor is a Christian or a member of a specific denomination. We find a way to ascribe it to how special we are in the eyes of God – the same mind that only finds reason to give thanks by referencing the pain of others.

These things are, at best, figments of the prosperity gospel.

There are far-reaching issues in Africa. Issues like poverty, societal injustice, insecurity, and corruption that characterize our societies. God Almighty cannot have a solution that serves only a few lucky persons.

The brand of gospel we are being sold is flawed. It gives momentary motivation and provides temporary solutions to a handful of people. It lacks the vision to transform the nation at large.

I believe a proper presentation of the gospel is meant to make people proactive and creative. To apply basic biblical principles, access spiritual power as an advantage to call on the name of the Lord for ideas in concrete situations. That is what Deuteronomy 8:18 references: God gives the power to make wealth, implying the power of innovation, productivity, and diligent work.

A proper presentation of the gospel is supposed to build economies and institutions, so that there will be fewer poor people looking unto God solely for financial breakthrough, and more people focused on their personal walk with God; fewer jobless people on the streets; more responsible individuals in government carrying out the responsibilities conferred on them. This will, in turn, translate into good roads, which reduces accidents caused by bad roads; good schools that give children and young adults opportunities to become something meaningful.

A functioning society is the will of God (2 Chronicles 7:14).

Reformed preachers like Martin Luther, John Calvin, Zwingli, and John Knox argued that all honest work is sacred before God. A shoemaker, a farmer, a preacher, and a ruler stand equal before God. They described every work as a calling through which God accomplishes His divine purposes. Every legitimate work is a call to nation-building, and this happens by promoting discipline, responsibility, and accountability through the gospel. This mindset can help transform economies.

In America, they developed a productivity ethos summarized as: “Work is calling.”

Martin Luther captured it powerfully:

The farmer milking cows and the mother raising children are serving God as surely as the priest preaching in the pulpit.

This theology dignified work and injected purpose into ordinary life.

This is the formula:
Calling (work) → Responsibility → Discipline → Innovation → Productivity → Prosperity.

Honesty and integrity in places of work are as important in glorifying God as praying in church. If God called you to do your work, then you should do it well, do it consistently, and your results will reflect your character and stewardship.

Thus, the focus shifts from “working to survive” to “working because you are called.”

For as long as the Church in Nigeria continues to fail in majoring on these things, but instead capitalizes on the greed of people, this country will not make progress.
These ideas of miracles and self-serving testimonies cannot help a nation.
Can you now see why churches are many but their impact is minimal?

Miracles for a few, or a good society for all – what would Jesus choose?

Well, miracles in the Bible are signs, not systems. Jesus did not portray miracles as substitutes for social structures. He multiplied bread, but it is important to note that He didn’t turn this approach into policy. Observe John 6:26: when the people came to seek Him for bread rather than truth, He intentionally stopped the pattern. He could have repeated the miracle daily and laid it out as a viable means of survival, but He didn’t. Jesus was more concerned with transforming people.

In John 18:36, He said that His kingdom is not of this world. The kingdoms of this world are built by political elites and oppression, sustained by miracles and swords; but His kingdom is built by a change of values inside people, values that they then apply outwardly.

Jesus taught mercy (the Good Samaritan), economic fairness (“give to Caesar…”), anti-corruption (Zacchaeus), and stewardship (Matthew 25:14–30).
These teachings are largely about how people should behave, and these behaviors represent the core values of a true disciple.

So when Christians try to replace transformation with miracles, we get spiritual dependency, manipulation, celebrity pastors, and miracle-chasing crowds. That is why Jesus never built His ministry as miracle distribution.

Miracles draw people, but teaching reforms them.

While a few Christians may enjoy miracles for a while, the nation will continue to sink in poverty and corruption without true transformation – especially economic transformation.

Only transformed people can build a nation, not miracle seekers.