A VIRAL sermon by Pastor David Ibiyeomie of Salvation Ministries has ignited a fresh round of debate on the relationship between Christian doctrine and poverty, revealing a deepening rift between prosperity theology and biblical orthodoxy in Nigeria’s religious discourse.
The backlash stemmed from a TikTok video where Ibiyeomie stated, “Jesus never visited any poor person in his house; check your Bible. That means he hates poverty… He hates poor people. He died for you not to be poor.” The clip, originally posted to his fan page, drew thousands of views within hours and sparked a deluge of responses across X (formerly Twitter), TikTok, and Facebook.
From religious sceptics to committed Christians, Nigerians took to social media to challenge the theological grounding of the claim. A trending quote from the Book of Matthew—“It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God”—surfaced repeatedly, used by critics to refute Ibiyeomie’s assertion.
One user, @Arugboboisi_Sam, posted: “Beautiful nonsense! Contrary to the Lord’s teaching,” while another, @captain_xplora, warned: “Pastors make a lot of inferences from the Bible and draw conclusions on things that are not exactly written… Their inferences can be based on emotions.”
Many drew parallels between the controversial statement and the rise of the prosperity gospel movement in Nigeria, where wealth accumulation is sometimes framed as evidence of divine favour. Others, like @remagirlfriend, went further, stating, “Christianity in Nigeria should be scrapped for the nation to move forward,” underscoring rising secular frustration with perceived religious manipulation.
Pastor Ibiyeomie is not a fringe figure. As the founder of Salvation Ministries, he leads one of Nigeria’s fastest-growing Pentecostal churches, boasting a congregation of tens of thousands and weekly broadcasts across more than 40 television stations. His influence places him in the same league as other prosperity gospel advocates like Bishop David Oyedepo and Pastor Chris Oyakhilome.
The prosperity gospel, which preaches that faith, positive speech, and donations to religious causes will increase one’s material wealth, has taken strong root in Nigeria over the past two decades.
A 2010 Pew Forum on Religion and Public Life discussion noted that belief in the prosperity gospel-the idea that God grants wealth to the faithful-is particularly strong in African nations such as Nigeria and Ghana, where “upwards of three-quarters of the population” adhere to such teachings. This contrasts sharply with countries like the United States and the United Kingdom, where belief in divine material reward is significantly lower.
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Nigeria is widely regarded as one of the most devout Christian nations in the world. Yet, despite the vibrancy of its religious life, it continues to wrestle with staggering levels of poverty. According to the National Bureau of Statistics (NBS), as of 2022, over 63% of Nigerians—approximately 133 million people—were classified as multidimensionally poor, meaning they face deprivations in health, education, living standards, and employment.
The figure was captured in the 2022 Multidimensional Poverty Index (MPI) Report, which surveyed over 56,000 households across the country’s 36 states and the Federal Capital Territory. The incidence of poverty was found to be disproportionately higher in rural areas (72%) compared to urban centres (42%).
Ibiyeomie’s framing of poverty as a spiritual failure stands in sharp contrast to the lived realities of millions. Critics argue that such messages burden poor congregants with shame while deflecting attention from structural inequality.
“You can come poor but you’re not permitted to remain poor,” the pastor insisted.
However, studies by the World Bank underscores that addressing poverty in Sub-Saharan Africa necessitates systemic changes, including improved access to quality education, healthcare, and employment opportunities. For instance, a World Bank blog post highlights that “unequal and limited access to jobs, finance, and public services such as education and healthcare have increased inequality and stalled poverty reduction in Sub-Saharan Africa.”
Additionally, the World Bank emphasizes the importance of education in poverty alleviation. They note that “for individuals, an extra year of education boosts incomes by 12.4% in Sub-Saharan Africa compared to 10% globally.”
The claim that Jesus “never entered a poor man’s house” lacks broad theological consensus. Biblical accounts show Jesus engaging with marginalised groups extensively, including lepers, widows, the sick, and the poor. While Zacchaeus, a wealthy tax collector, and Lazarus, whom some argue was of a comfortable status, feature in scripture, Jesus also praised the widow’s offering (Mark 12:41–44) and dined with the socially outcast.
Theologians and clergy outside Ibiyeomie’s circle argue that poverty in the Bible is not portrayed as a moral failing but often as a context for spiritual humility and dependence on God. A 2021 journal article published in the African Theological Journal for Church and Society offered a nuanced view on poverty in Christian doctrine. It observed that while scripture neither glorifies nor condemns poverty, the poor consistently occupy a central place in Christ’s ministry.
“Biblical texts reveal that Jesus identified more with the poor, the marginalised and the excluded,” the authors noted in the article titled The Church, Poverty and Public Theology in Africa. “Poverty becomes the lens through which the gospel is most vividly understood.”
Similarly, a Global Journal of Human-Social Science study titled Preaching as a Language of Faith explored how pastors in Northern Nigeria frame economic struggles in their sermons. It argued that Christian preaching could empower impoverished communities, but also cautioned against overly individualistic interpretations of prosperity theology that diminish systemic causes of poverty.
Observers also point to a growing phenomenon where pastors’ sermons go viral, not due to their theological depth but because of their provocative nature. This trend, critics argue, aligns with the commodification of religion, where shocking soundbites boost social media visibility and attract more followers.
Pastor Ibiyeomie’s recent acts of generosity, such as gifting a four-bedroom bungalow to a church staffer who resigned from secular employment, have also drawn mixed reactions—viewed by some as charitable, and by others as a publicity manoeuvre.
The controversy surrounding Pastor Ibiyeomie’s comments is not an isolated incident but a reflection of broader tensions in Nigerian Christianity—between wealth and piety, tradition and modernity, faith and materialism. While his supporters see the sermon as a call to spiritual empowerment and upward mobility, detractors argue it reflects a dangerous distortion of Christ’s teachings.
