Primary Fallacies and Dealing with Decline
The current push within the Southern Baptist Convention (SBC) to treat the symptoms of decline, particularly in regards to financial giving, is found within their unprecedented mandate of a required at least 10% tithe. This new insistence on tithing uses six common primary fallacies:
The Fallacy of Making Descriptive Texts Prescriptive
The Fallacy of Proof-Texting
The Fallacy of Piecemealing God’s Laws
The Fallacy of the Guilt Trip
The Fallacy of Compulsive Giving
The Fallacy of Equating Anything with the Great Commission
Regrettably, these fallacies are all too common within the Church. They are a continuation of the basic twisting of God’s Word and can be seen in a variety of contexts. Investigating the recent push for a required tithe in the SBC reveals a reliance on these fallacies. This effort unearths a tolerated pattern of false teaching allowed to originate in the executive leadership and permeate through to the local congregations.
All of these fallacies are evidenced within Dr. Ronnie Floyd’s 2020 work, TEN PERCENT: A Call to Biblical Stewardship. While it appears that the efforts of Dr. Floyd and the SBC are rooted in attempting to cure this moral decline, and seems to genuinely desire to deal with the symptom of lowering financial giving, it becomes increasingly evident that these efforts are founded upon these fallacies at least and point to an attempt at preserving the oversized financial budgets of the SBC at worst.
Dr. Floyd makes a few key observations in his introduction that need addressing:
Since 1968, the church has seen a steady and slow decline in giving.
By the year 2050, at the present rate of decline in giving to the church. Americans will only give 1.66% of their disposable incomes to the church. This means that in less than thirty years, your church could see almost a fifty percent decline in giving.
When any church closes its doors, we all suffer and feel the impact.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 7-8.
So, here we identify the symptom of decline- low financial giving. The cure for decline is a return to the truth of God’s Word not on twisting His Word to merely address one symptom. To address decline Floyd attempts to identify the cure- tithing:
We are working to build a platform to help all our churches develop biblical stewards, which will result in greater financial income to our churches, resulting in a greater expansion of the gospel globally.
The six principles I am encouraging you to teach your people are proven. They are biblical, strategic, and practical. Review these principles we believe each church needs to be taught continually.
Prioritizing, elevating, and accelerating generosity in your church is imperative to your entire ministry in your region and in your influence statewide, nationally, and globally. Pastor and church leader, now is the time to return to the biblical principles of stewardship, standing upon the Bible’s authority in the name of Jesus, teaching them to your church in the power of the Holy Spirit. Blessing upon blessing awaits you and your people.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 9-10.
The concepts insisted on here only perpetuates fallacies by focusing on how to increase available funds for SBC budgets, getting SBC members to study “principles we believe need to be taught” that will result in “blessing upon blessing.” The actual cure for this decline is the call to repentance for a lack of biblical generosity and a return to trust and reliance on His Word. The focus on the symptom leads to manipulating SBC members into adherence to a required at least 10% tithe.
Floyd’s book is a presentation of a six-week sermon and small group program that is provided free- “There is no cost to you or your church for this resource. Everything is downloadable for free at: http://sbc.net/stewardship.” We will take a deep dive into each sermon and small group lesson and delve into the Hebrew and Greek terms and phrases within the Scriptures. We will look into the history of the Church and the future of the SBC. There is a deeper understanding of why there is an insistence on a required tithe through the identification of common primary fallacies used within the Church. The insistence on tithing is a distraction from the perceptions of liberal drift within the SBC and place truth against tone in a battle to win favor in the secular world.
The Fallacy of Making Descriptive Texts Prescriptive
The first fallacy we need to address that influences adherence to the required at least 10% tithe is making descriptive texts prescriptive. This fallacy takes a story or elements of a story in Scripture and makes it a prescription to live our lives. For example, we see in the descriptive texts of Acts 2:43, 20:7 and 1 Corinthians 11:20-25 that the disciples had communion weekly. That is the description or narrative of what happened. But is this to be followed today? No. There is no passage in the Bible that tells us or prescribes that we observe communion weekly. Can we? Sure. Must we? No. We can only take a descriptive text as normative if there is an explicit teaching supporting it. As an example, we can take the description of how Joseph did not succumb to the sexual advances of Potipher’s wife in Genesis 39 and say that we can prescribe his actions to our lives today, “do not commit adultery,” since Jesus prescribed this in Matthew 5:27-30.
While making this descriptive text prescriptive, Floyd correctly identifies the principles that we “give honor and praise to God alone for everything because God is the owner of everything” (Floyd, 16-17) and “lead others to honor God in the same way your are honoring God.” (Floyd, 18-20) He correctly asserts, “Giving honor and praise to God alone for everything is always in order because God is the Owner of everything. This is a foundational reality in the Christian life. This shapes our lives.” (Floyd, 17) He also aptly declares, “Each Christian is in the process of living and leaving a legacy.” (Floyd, 19) Sadly, these statements are made without referencing corresponding prescriptive texts but rather uses the descriptive text of the narrative of David’s financial giving towards the construction of the Temple in 1 Chronicles 29:10-20 and suggests that “David led the people of God to live out what he himself was already practicing in his life.” (Floyd, 17) He then insists that we notice “how he did this and how we should do this” and “as David did, you will.” (Floyd, 18) This is making a descriptive text prescriptive.
So, are we to follow the narrative of David and God’s people in this passage? Floyd seems to ignore v. 20 here: “Then David said to the whole assembly, ‘Praise the LORD your God.’ So they all praised the LORD, the God of their fathers; they bowed down, prostrating themselves before the LORD and the king.” Using the logic presented here, let’s make a prescription of this description. We can say David plays the role of the pastor and the people here are the local church members. Thus, pastors can expect their congregants to prostrate themselves before him after he declares the Word of God to them. Right? No! While there may be a few pastors who would desire this act, we would be pressed to find many people who would agree to prostrate themselves. This is a description of how the people responded to David. That is all and nothing more. There is no explicit teaching for us to prostrate ourselves to pastors in this way. So, we don’t prescribe it today.
It is not until the small group discussion section on this sermon that Floyd references texts that highlight God as the owner of everything- Genesis, Exodus, Deuteronomy, 1 Chronicles, Nehemiah, Job, Psalms, Proverbs, Ecclesiastes, Isaiah, Jeremiah, Amos, Zechariah, Malachi, Matthew, Mark, John, Acts, Romans, 1Corinthians, Ephesians, Colossians, 1 Timothy, Hebrews, 1 Peter, 2 Peter, and Revelation and also Psalm 24:1–2, Haggai 2:5–9, Psalm 50:7–23, Ecclesiastes 5:19, Jeremiah 27:5, James 1:17. (Floyd, 22-26) While he also further explains David’s choices in 1 Chronicles 29, they are correctly presented as descriptive rather than prescriptive. BUT, Floyd closes out this small group session with a return to a focus on prescriptions found in the personal experiences of those attending this session by suggesting, “If you feel it would be appropriate, take two to three minutes and share your own personal story of giving the first tenth of all God has given you through your church, emphasizing God’s faithfulness.” (Floyd, 26) Why is there such a distinction between the sermon and the small group session?
Floyd asserts, “Our view of God as Creator, Owner, and the Sovereign One over all things will determine if we are willing to trust Him with the finances He has entrusted to us.” (Floyd, 16) He also summarizes that God made and owns everything and He “gives what is His to whom He chooses.” (Floyd, 25) YES! Then he closes this small group session with a reference to the “command” in Malachi 3:10-11 to “bring the whole tithe” and makes the following introductory statement:
In the next few weeks, we are going on a journey of faith to discover how obeying this simple command will change our lives. We are going to discover that despite what our natural mind might think, the path of security through any time and anything we are facing in life is by living out this truth from God.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 26.
“Living out” what “truth”? We will see how Floyd insists that an at least 10% tithe is biblical and required. What about this “path of security”? We will see how, even though he will attempt to deny it, Floyd will also insist on a continuing work(tithing)/reward dynamic as the foundation of tithing- the more you give, the more you get. It appears here that Floyd suggests our ability to weather the storms of life is found in one thing- you guessed it- TITHING. We will observe that Floyd incorrectly maintains that a required at least 10% tithe is both non-negotiable and grounded in Scripture.
The Fallacy of Proof-Texting
Here, Floyd uses Genesis 1:26-28, 1 Corinthians 4:1-2, Matthew 25:14-30 to correctly follow “God is the owner of everything” by accurately declaring “we own absolutely nothing.” He uses Genesis 1:26-28 to correctly show that God owns all and entrusts us to manage or steward His creation: “Understand clearly: God is entrusting you with everything you have in your life; not for your personal ownership, but for you to demonstrate your stewardship.” (Floyd, 30) To further the point that we do not even own our own lives, he references 1 Corinthians 6:19-20, “’Don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price. So glorify God with your body.’ (CSB).” (Floyd, 32)
The second fallacy influences adherence to the required at least 10% tithe and relies on proof-texting. As Floyd addresses 1 Corinthians 4:1-2, Matthew 25:14-30, he begins using what is commonly known as, proof-texting. This is the common practice of taking a word or verse(s) of Scripture out of its original context and using it to prove a point. A humorous example of this would be if I tried to proof-text a belief in the biblical validity of suicide I could say that Jesus said to Judas, “’What you are about to do, do quickly’” (John 13:27) and Judas “went away and hanged himself” (Matthew 27:5) and that Jesus told the expert in the law, “’Go and do likewise.’” (Luke 10:37) So, “bingo,” biblical proof of the validity of suicide. While comical, this practice is more common than we admit and further elevates tone over truth.
How about the verse often quoted to insist that believers can do anything they dream or desire: “I can do all this through him who gives me strength” (Philippians 4:13). Let’s take a look at the actual context in surrounding this verse in vv 8-20. We see Paul concluding his letter to the Philippians by both encouraging them in holiness and expressing thankfulness in their gifts to him as well as his appreciation for their sharing in his sufferings:
Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you. I rejoiced greatly in the Lord that at last you renewed your concern for me. Indeed, you were concerned, but you had no opportunity to show it. I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength. Yet it was good of you to share in my troubles. Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; for even when I was in Thessalonica, you sent me aid more than once when I was in need. Not that I desire your gifts; what I desire is that more be credited to your account. I have received full payment and have more than enough. I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. And my God will meet all your needs according to the riches of his glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen.
Nowhere in this text do we understand Paul to claim a Joel Osteen-type of “pie-in-the -sky” promise of health, wealth and limitless fulfilled dreams for believers, but this verse is often used, through proof-texting, to do just that.
In dealing with I Corinthians 4:1-2, Floyd directly uses proof-texting in answering the question, “What does God require of us”:
God requires from us, as v. 2 says, to be found “faithful.” This means we are to be faithful, committed to what God asks us to do. We do not represent ourselves or others, but God. God rules ultimately, not us. We lean on Him for wisdom and trust Him for the power to be faithful stewards to carry out His will and commands. Faithful means dependable. God can depend on us in the way we handle little things and the way we handle big things. God demands our faithfulness.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 33.
Regrettably, Floyd removes the word “faithful” from its context here to make a point.“Faithful” in what? The context here clearly states we are to be “faithful/trustworthy” (πιστός v. 2) in the “mysteries of God” (οἰκονόμους μυστηρίων θεοῦ v. 1): “This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. Now it is required that those who have been given a trust must prove faithful.” The broader context from chapters 1-5 reveals Paul’s stern warnings to the Corinthians regarding their problem of sectarianism (1:10-17) caused by their misunderstanding of the nature of the Gospel and lack of wisdom (1:18-2:16) which resulted in their spiritual immaturity (3:1-9) and an acceptance of worldly wisdom and loss of heavenly rewards (3:10-23). It is in 4:1-2 where Paul lays out the solution to their problem- being faithful stewards of the mysteries of God. While Paul addresses being “stewards” (οἰκονόμοις) and the crucial nature of being “faithful,” the clear context is not dealing with financial stewardship but doctrinal stewardship.
In further use of proof-texting in dealing with Matthew 25:14-30 Floyd asserts, “Stewardship is the practice of managing properly all that God has entrusted to us; whether it be time, talents, money, resources, influence, or our total lives.” (Floyd, 33) Examination of the parable of the talents here reveals an emphasis on faithfulness rather than results of being faithful as the one with five talents receives the same result as the one with two. Also, the word “talents” (τάλαντα) is actually a measure of monetary weight and not a broader modern concept of natural abilities or gifts. So, this parable cannot be used for his broader assertion on stewardship.
In conclusion to sermon 2, Floyd suggests using an illustration of a reception of “good service” and provides his own as a “reference.” (Floyd, 34-25) He mentions restaurant servers one time that provided such service that, as he reflected, “met my every need.” He then claimed, “Good servers don’t just sit and wait. Good servers realize the best tips come as a result of active, effective service! Their job is serving tables. Their reward is based upon their faithful service.” (Floyd, 35) While this provides a valid description of the earthly work/reward dynamic in capitalism, it both reinforces this erroneous broader assertion on stewardship and seems to contradict Floyd’s earlier assertion in his introduction to sermon 1:
I did not say you would get rich. I did not say you would be healthy for the rest of your life. By no means do we believe or preach a health and wealth philosophy…what some call a prosperity gospel. What I did say is that these biblical principles will change your life. You will enter into an attitude of peace, contentment, and blessing. You will be a blessing to other people. You will live a life of certainty over a life of uncertainty.’
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 14.
So, there appears to be a dual and contradictory position presented here that tithing is BOTH a work (tithing)/reward-based requirement with a verifiable financial reward for obedience AND a requirement with a verifiable non-financial reward of things such as “peace” and “contentment.” Sadly, the “prosperity gospel” foundation remains a strict adherence to tithing from its adherents in support of their work/reward structures. Here, Floyd appears to broadly deny acceptance of this unbiblical foundation then clearly delineates his acceptance of it personally and practically. Again, further evidence that truth is being replaced by a focus on tone.
The companion small group lesson to sermon 2 continues to proof-text this acceptance. While Floyd correctly demonstrates the word “seek” in Matthew 6:33 and “require” in 1 Corinthians 4:2 and Luke 12:48 (Floyd, 39) are the same in Greek, ζητέω, he incorrectly removes this word from its context in Matthew and redefines “all these things” (ταῦτα πάντα). While, indeed, ζητέω means both to seek something and to express a striving to get something done or expressing a desire or demand, its usage depends on context. First, what is the context of “seek” in the Matthew passage? Chapter 6 is within Jesus’ “Sermon on the Mount,” and the immediate context of v 33 is His discussion on handling perceptions on wealth and well-being. Starting in v 19, Jesus makes the following statements:
‘Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. ’(vv. 19-21)
‘No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.’ (v. 24)
‘Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?’ (vv. 25-26)
‘So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.’ (vv. 31-34)
So, we are to seek “his kingdom and his righteousness” and “all these things” will be given. All what things?- life, food, clothing. Again, there is no mention of a work (tithing)/reward dynamic here either. In the small group lesson on sermon 2, Floyd, however, incorrectly links “all these things” to stewardship when his two bullet points for Matthew 6:33 ask what does this “refer to in the context of what He had just taught?” and states “Stewards and their stewardship is one of the most frequent subjects in Jesus’ parables.” (Floyd, 39) Even though Floyd provides answers to most of the questions in this lesson, he cannot directly answer his own question here because it would not fit into his continued reliance on this work(tithing)/reward dynamic.
Second, what is the context of “require” in Luke 12:48? Well, Floyd insists that the “insight” we gain from the use of “require” in this verse is “God seeks to bless the one who seeks to bless God.” (Floyd, 39) So, does the context of this verse support this “insight”- No! Starting in vv. 22-34 Jesus provides similar statements regarding the perception on wealth and well-being as we observe earlier in Matthew 6:19-34. Then Jesus continues tells the parable of the “Expectant Steward” in Luke 12:35-40:
‘Be dressed ready for service and keep your lamps burning, like servants waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes. Truly I tell you, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good for those servants whose master finds them ready, even if he comes in the middle of the night or toward daybreak. But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.’
The context of Floyd’s proof-texting verse, v. 48, is Jesus’ parable on the “Faithful Steward.” Starting in vv. 41-48, we find a different description on stewardship than Floyd suggests:
Peter asked, “Lord, are you telling this parable to us, or to everyone?” The Lord answered, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns. Truly I tell you, he will put him in charge of all his possessions. But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the other servants, both men and women, and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers. The servant who knows the master’s will and does not get ready or does not do what the master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.’
After this, Jesus declares in vv. 49-53:
‘I have come to bring fire on the earth, and how I wish it were already kindled! But I have a baptism to undergo, and what constraint I am under until it is completed! Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.’
So, how do we get and stay “ready” (v. 40)? Is it through tithing?- No! Nowhere in these passages does Jesus insist on tithing but He requires that we ready our hearts for His return through seeking His kingdom first and continuing to relying on Him for our earthly provisions. How can we remain in a perpetual state of tithing? we can’t! Therefore, it is only through proof-texting rather than truth that Floyd arrives at his work(tithing)/reward “insight” here that “God seeks to bless the one who seeks to bless God.” (Floyd, 39)
The Fallacy of Piecemealing God’s Laws
The third fallacy we need to address that influences adherence to the required at least 10% tithe is the piecemealing of God’s laws. This is the process of taking specific bits and pieces of the Law, removing them from their larger context and requiring them to be applied currently. This attempts to solidify a point attempted to be made through proof-texting rather than truth.
This is the thrust of the growing popularity of what is known as the Hebrew Roots Movement that claims that the New Covenant through Jesus’ death and resurrection did not replace the Mosaic Law and we, today, are still bound by that code. They ignore the facts that Jesus became our Sabbath rest (Hebrews 4:9-11) and keeping the Sabbath is the only one of the Ten Commandments NOT repeated in the New Testament and they insist on current adherence to Mosaic Sabbath laws. While Floyd is NOT advocating for this movement, he does clearly piecemeal Old Testament Laws. He erroneously attempts to connect them to New Testament principles through prescribing things from descriptive and proof-texts all to gain adherence to the tithe.
Floyd begins this section focusing on faith and quotes Hebrews 11:6: “’Now without faith it is impossible to please God, since the one who draws near to Him must believe that He exists and that He rewards those who seek Him.’ (CSB)” He then immediately comments:
Could it be that a lack of faith is one of the main reasons people struggle to honor God with at least ten percent of all He has entrusted to them? Yes, it is. Christ-followers struggle with trusting God and His Word in the way we are to live financially far more than they struggle with believing this same God saved them eternally.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 33.
Is there support for this connection of faith with giving God a tenth of our finances in v. 6?- No! The ultimate question here is what was the source and results of the faith of those many heroes in the faith listed in chapter 11? First, the source of faith is seen in verse 1: “Now faith is confidence in what we hope for and assurance about what we do not see.” Faith is both “confidence” and “assurance” in “what we do not see.” So, last I checked, both my finances and any resulting earthly “blessings” from the act of tithing can be seen and, therefore, cannot be included in the definition of faith here. Also, if our understanding of “confidence in what we hope for” is directly connected to the command to tithe, then why are none (yes, not one) of the heroes of the faith recorded in all of chapter 11 direct examples of tithing by faith? The answer is clearly stated in vv. 13-16:
All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had opportunity to return. Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
Their faith was focused on the eternal and not the temporal.
Second, we see the results or “rewards” of their faith were not immediately observed but received in the eternal. Further context includes 12:1-3:
Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.
The context of 11:6 clearly cannot be used to insist on tithing as act act of faith. Faith is confidence and assurance in the unseen and our rewards are both intangible and eternal. But, Floyd continues to link faith to tithing by correctly stating that these verses detail faith that pleases God is belief in both “God is who He says He is” and “God can do what He says He can do.” (Floyd, 45) – YES! YES!
Sadly, Floyd immediately seems to stumble:
When you believe God is who He says He is, then you can believe God enough to honor Him with at least the first ten percent of all He gives you. Furthermore, when you believe God can do what He says He can do, it is impossible for you to not honor God with at least the first ten percent He gives you. Having faith in God and living by faith in God alone is the key to honoring God with at least the first ten percent of all God gives you in your life, in your past, in your present, and in your future. Undoubtedly, faith pleases God.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 45.
Faith is not equivalent to tithing. Tithing cannot be the outward demonstration of faith if true faith, as described in Hebrews 11:1 and exemplified throughout the chapter is focused on the eternal and rewarded in the eternal. While Floyd is clearly not directly connecting tithing to salvation, the natural and logical progression is that tithing is a requirement and our ability and willingness to tithe is a reflection of our faith. Therefore, my act of tithing is my faith- no tithing, no faith means no salvation. Last I checked, I can clearly boast on my tangible tithe, so tithing cannot be linked to my salvation. As a reminder, Ephesians 2:8-9 says, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.”
On the other hand, Floyd continues to clearly state that tithing is a requirement. He references Genesis 14:17-20 to assert that Abraham “introduces the first ten percent principle; the principle we call the tithe.”(Floyd, 45)
After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, ‘Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand.’ Then Abram gave him a tenth of everything.
Floyd also references Abraham’s giving of tithes to the priest Melchizedek in Hebrews 7:7-10 and suggests this establishes the tithe. (Floyd, 52) Not only does this NOT prove the establishment of tithing, it completely ignores that the purpose of Hebrews more broadly is to present that Melchizedek is greater than the Levi priests and Jesus is a superior priest to Melchizedek. It uses the mention of this instance of Abraham as the focal point is this passage rather than the true intention of the writer here to use this instance to show that even the revered patriarch gave to Melchizedek.
As Croteau points out, there are distinct differences between Abram’s tithe and the system of tithing in the Mosaic Law which invalidates any equivocation of the two: 1) Abram’s tithe was connected to his pre-war vow and Leviticus 27:30-33 forbids this connection, 2) Abram’s tithe was only once and Mosaic tithing is perpetual, 3) Mosaic tithes were only given to Levite priests and Abram’s tithe was given to a non-Levite priest, Melchizedek, 4) Abram gave by choice and Mosaic tithes were mandatory, 5) Abram’s tithe was from the spoils of war and not his possessions, and 6) Abram’s tithe was only 10% and Mosaic Law required nearly 23%. (David Croteau. Tithing After the Cross: A Refutation of the Top Arguments for Tithing and New Paradigm for Giving. Edited by Allan R Bevere and David Allen Black, Critical Christian Issues, Vol. VII, Gonzalez: Energion Publications, 2013. Chap 2, Kindle) This statement is similar to Floyd’s earlier use of the choices and actions of individuals recorded in the Bible as principles. So, is there evidence that this one act of Abraham’s tithing must be a practice of Christians today? A further look at Floyd’s assertions will answer this question.
There needs to be correct identification of the tithe in regards to its definition and types to understand fully. Floyd correctly chronicles that the tithe was started before the establishment of God’s Law (Genesis) was incorporated into the Law (Leviticus) and was restored following exile (Malachi). He also correctly identifies that tithe means “ten”: “The root meaning of the tithe is ten percent. Period.” (Floyd, 46) Indeed, the definition of “mah-as-ayr” means tenth part, tithe. But what is the Old Testament tithe and how is it explained in the New Testament?
First, to define the tithe we turn to Leviticus 27:30-34:
A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the LORD; it is holy to the LORD. Whoever would redeem any of their tithe must add a fifth of the value to it. Every tithe of the herd and flock— every tenth animal that passes under the shepherd’s rod—will be holy to the LORD. No one may pick out the good from the bad or make any substitution. If anyone does make a substitution, both the animal and its substitute become holy and cannot be redeemed.’ These are the commands the LORD gave Moses at Mount Sinai for the Israelites.
The tithe was to be given on everything! The requirement to tithe was clearly given by God to the Israelites here in the last verse of Leviticus. Second, we need to define the types of tithes:
- Levitical Tithe- Numbers 18:20-29
This tithe provided basic sustenance for the priests.
“The LORD said to Aaron, ‘You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting. From now on the Israelites must not go near the tent of meeting, or they will bear the consequences of their sin and will die. It is the Levites who are to do the work at the tent of meeting and bear the responsibility for any offenses they commit against it. This is a lasting ordinance for the generations to come. They will receive no inheritance among the Israelites.
Instead, I give to the Levites as their inheritance the tithes that the Israelites present as an offering to the LORD. That is why I said concerning them: ‘They will have no inheritance among the Israelites.’ The LORD said to Moses, ‘Speak to the Levites and say to them: ‘When you receive from the Israelites the tithe I give you as your inheritance, you must present a tenth of that tithe as the LORD’s offering. Your offering will be reckoned to you as grain from the threshing floor or juice from the winepress. In this way you also will present an offering to the LORD from all the tithes you receive from the Israelites. From these tithes you must give the LORD’s portion to Aaron the priest. You must present as the LORD’s portion the best and holiest part of everything given to you.’”
- Worship Tithe- Deuteronomy 14:22-27
This tithe was to be brought to Temple worship and eaten.
‘”Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always. But if that place is too distant and you have been blessed by the LORD your God and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away), then exchange your tithe for silver, and take the silver with you and go to the place the LORD your God will choose.
Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your God and rejoice. And do not neglect the Levites living in your towns, for they have no allotment or inheritance of their own.’”
- Welfare Tithe- Deuteronomy 14:28-29
This tithe provided basic sustenance for poor and marginalized peoples.
‘”At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.’”
Floyd correctly attests that the average total of all required tithes for the Jews was around 23%. So, which type of tithe are modern Christians required to observe and why at only 10% and not the fuller 23%? (Floyd, 54) Are we, today, supposed to observe any of the tithes listed in the Old Testament? Floyd alleges, “Oftentimes, people say the tithe was part of the Law; therefore, it is no longer relevant because we are under grace. The tithe predated the Law and was incorporated into the Law.” (Floyd, 46) So, it appears that his argument here is that we are, today, expected to tithe because the principle of tithing was established before the Law and we are to pay 10%, but he does not adequately explain why we are only obligated to 10%.
Abraham provides an example of an instance of, not a mandate to tithe. The levitical laws, including tithing, were established under the Mosaic Covenant NOT the earlier Abrahamic Covenant. Abraham chose to tithe and was not under compulsion and we are not compelled to follow this example. There is no evidence that Abraham tithed again and there is no evidence that anyone else did so until his grandson Jacob chose to do so as recorded in Genesis 28:20-22:
Then Jacob made a vow, saying, ‘If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father’s household, then the LORD will be my God and this stone that I have set up as a pillar will beGod’s house, and of all that you give me I will give you a tenth.’
Not only was Abram not required to give 10% before the covenant, he was not required 10% after it. The actual Abrahamic Covenant was introduced in Genesis 12:1-3, actually given in 15:18-21 and then God reaffirmed it here in 17:1-8:
When Abram was ninety-nine years old, the LORD appeared to him and said, ‘I am God Almighty; walk before me faithfully and be blameless. Then I will make my covenant between me and you and will greatly increase your numbers.’ Abram fell face down, and God said to him, ‘As for me, this is my covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. I will make you very fruitful; I will make nations of you, and kings will come from you. I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.’
God also renewed it with Isaac in Genesis 26:2-5 and Jacob in 28:10-17. And, again, no mention of a required tithe. There was one thing, one non-negotiable required act that was required in Genesis 17:9-14- circumcision!:
Then God said to Abraham, ‘As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring. Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people; he has broken my covenant.’
So, this entire study on the requirement of the tithe is based on a “principle” of tithing that was established prior to the Abrahamic Covenant through the “example” of Abraham which was later codified into the Mosaic Covenant and the Law but this study fails to insist on following the one actual requirement, circumcision, that was both in the Abrahamic Covenant and also codified into Law. Dr. Thomas Schreiner, professor of New Testament Interpretation at Southern Seminary, in their “Honest Answers- Episode 35” concedes that the issue of tithing is an issue that Christians can disagree and remain in fellowship but makes the following assertion:
I would say, is a tithe required, 10% tithe. I would say, no, because the tithe is part of the Mosaic covenant, it’s part of the Mosaic law, the covenant made at Sinai with Moses and with Israel. And the New Testament is very clear, we’re not under that covenant any longer, Galatians 3, Romans 7, Hebrews 9 and 10. So there’s a lot of texts that indicate we’re not under the Mosaic law.
Southern Seminary. Is Tithing Biblical? Honest Answers- Episode 35. YouTube, 6 Sept. 2017, 00.42.
Sometimes people appeal to Abraham and Jacob giving tithes. They gave 10% on occasions in their life, Abraham to Melchizedek, Jacob when God met him at Bethel, promised to give 10%. But those are one time, temporary events. There’s no indication that this is something they regularly did, nor is there any command, universal command, given to believers from those passages.
Southern Seminary. Is Tithing Biblical? Honest Answers- Episode 35, 01.51.
In contrast, after bringing up that “we are under grace” (Floyd, 45) is commonly used as a basis for not tithing, Floyd contends, “The tithe was reinforced by Jesus” (Floyd, 46) and quotes Matthew 23:23: “‘Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, and yet you have neglected the more important matters of the law—justice, mercy, and faithfulness. These things should have been done without neglecting the others.’ (CSB)” (Floyd, 46) So, does the context of this verse suggest, in any way, that Jesus was reinforcing the tithe for us today?- No! Even if He was, He would be insisting on the full nearly 23% AND NOT the currently insisted 10%!
Although Floyd does not do so here, there has been attempts to correlate the offerings of Cain and Able to God in Genesis 4 with tithing. There is no correlation and this cannot be used as further “evidence” of a pre-Law establishment of tithing. First, the Hebrew word offerings or “minchah” used here refers to a voluntary gift, donation or tribute and cannot be confused with the later required tithe under Mosaic Law. There is no evidence to support their offerings were actually tithes. Second, Hebrews 11:4 asserts that Abel’s offering was made in faith. Therefore, God’s rejection of Cain’s offering was due to his lack of faith in God rather than his unwillingness or failure to adhere to a required at least 10% tithe. Thus, any attempt to correlate tithing principles or practices with these offerings are utterly erroneous.
In the companion small group lesson here, Floyd continues to insist that Jesus’ mention of the tithe in Matthew 23 shows Jesus reinforced tithing:
Thus, under the Mosaic system, the Jewish people gave more than twenty-three percent to the Temple treasury. Though we are no longer under the Mosaic code for the second and third tithes, there is no place in Scripture where the principle of the tithe exercised by the Father of our Faith (Abraham) and reinforced by the Author of our Faith (Jesus) was removed.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 45.
While still under the Old Covenant, Jesus as well as all other Jews were obligated to tithe their possessions and the Pharisees did so- even down to the smallest detail as in 10% in their spices. They were chastised by Jesus on their failing to also focus on “big picture” issues while being prideful of their tithing to such a degree. Jesus could not tell them to not tithe because they were still under the Law. One violation of any part of the Law was considered a violation of the whole law. Matthew 5:17 says that Jesus, in His life, would observe the Law and, in His death, would fulfill the Law: “’Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.’” Jesus observed all of the Law until He established the New Covenant as recorded in Luke 22:20 and thus fulfilled those laws: “In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’”
Tithe is part of the whole law and is not to be separated from it. If we obey ONLY the tithe and exclude the rest of the law, we are breaking ALL of the law as in Deuteronomy 28:1-2ff: “’If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the LORD your God.’” There were also strict punishments for breaking any part of the Law as in v. 15ff: “’However, if you do not obey the LORD your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come on you and overtake you:’”
So, what was a crucial difference between the Old and New Covenants? Old-What goes in matters. New- What comes out matters. How do we know this? Through such lengthy Old Testament lists of “don’t eat this” as in Deuteronomy 14:3-21 where the foods going into the body defile it and distinguish the foreigners from “people holy to the LORD your God” (v. 21). Then, in Mark 7:17-23 Jesus makes a new distinction- what comes out matters:
After he had left the crowd and entered the house, his disciples asked him about this parable. ‘Are you so dull?’ he asked. ‘Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.’ (In saying this, Jesus declared all foods clean.) He went on: ‘What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person.’
If Jesus declared that the condition of the heart distinguishes us from the world and he negated the need to observe restrictive dietary elements of the Law, then did Jesus actually negate the requirement to tithe?- Yes! Old- “You shall not murder” (Exodus 20:13). New- “’But I tell you that anyone who is angry with a brother or sister will be subject to judgment’” (Matthew 5:22). Old- “You shall not commit adultery” (Exodus 20:14). New- “’But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart’” (Matthew 5:28). Under the New Covenant, Jesus established the condition of the heart as preeminent over merely following a list of rules. So, there is NOT a valid claim that Jesus abolished the law in regards to murder, adultery or tithing but it is obvious that Jesus fulfilled those laws and many others) by elevating the condition of the heart in the observance of them. Christian radio and tv talk show host aptly summarized:
He wants you to give to Him, not an idol, but to Him, as much as you desire. Do you see once again, that God isn’t just interested in formulas and that God isn’t just interested in, okay, just live like this, act like this, talk like this and you’ll be pleasing to me. No, no, no. He wants complete heart transformation. That is what giving is about.
WretchedNetwork. “Do NOT Tithe. YouTube, 14 June 2017 www.youtube.com/watch?v=e4q6BsEkZKI&t=315s, 2:11.
In a public question and answer session as part of the “Faith Builder” series sponsored by AM radio KKMS, Dr. John MacArthur said that tithing was part of the theocracy of Israel and was used in the operation of the government of Israel, thus, “That really was taxation. That never was free will giving.” MacArthur also stated, “Freewill giving in the Old Testament was whatever you wanted to give” because giving is “based on the heart of the giver.” (Reformed Christian Teaching. “What is Biblical Tithing?- John MacArthur.” YouTube, 12 Sept. 2020, www.youtube.com/watch?v=rZ2Aqi7DKco, 2:36.)
Both the Old and New Covenants require giving. While the Old required specific amounts for specific reasons the New does not as in 2 Corinthians 9:6-8:
Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.
So, if the New Covenant does not specify giving amounts, how does the local church function financially?- Through giving! Both the Old and New Covenants established a financial system whereby the workers in the church could survive so they could focus on their service to the entire body. In both Luke 10:5-7 and 1 Timothy 5:18 we see the phrase, a “worker deserves his wages” (Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ). The context of Luke’s passage is that the sustenance of the worker/leader is provided through the giving to them housing and food. The context of the Timothy passage is theological integrity as well as sustenance for those who ”direct the affairs of the church” and “especially those whose work is preaching and teaching.” All of the needs of those who lead the church are met by those within the church and the resulting needs of those who give are provided for by God.
– All of this without compulsion that stems from a heart of generosity!
Sadly, this obvious New Covenant focus on the heart does not derail Floyd from maintaining a posture that tithing is still a requirement and must be- no exceptions- given at at least 10%. (Floyd, 53) Again, proof-texting is used in dealing with Deuteronomy 14:23 to say you are putting God first when tithing because “’The purpose of tithing is to teach you always to put God first in your lives.’” (Floyd, 47) Sadly, Floyd strategically takes this last part of v. 23 out of its context to prove a point on tithing and switches from using the Christian Standard Bible (CSB) translation to the New Living Bible (NLB) translation for further emphasis. First, the immediate context of v. 23 is found in reading both v. 22 and all of v. 23:
Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always.
Does the context of the last part of v. 23 reflect a tenth of your income given to God to learn to put God first?- No! How are we to “eat the tithe”? Thus, the tithe here clearly refers to something other than a tithe on our finances.
Second, there is further proof-texting in the switch from using the CSB in v. 23 (“so that you will always learn to fear the LORD your God”) to the NLB (“The purpose of tithing is to teach you always to put God first in your lives.” (Floyd, 47) The CSB is a “thought for thought” and “word for word” balance between taking the Hebrew (Old Testament) and Greek (New Testament) and translating it into English by a team of translators. The NLB is a paraphrase of those thoughts and words into the preferred speech of a team of translators to explain the thoughts within a verse. Thus, the NLB is a valid source for commentary while studying a passage of Scripture but should not be used as a primary study Bible. Valid team-based translations such as NLB, Contemporary English Version (CEV) and Good News Bible (GNB) could be used rather than the single author largely inaccurate (and should be avoided) The Message (MSG), The Passion Translation (TPT) or The Mirror Bible. While this review is not intended to provide a comprehensive study on Bible translations, it remains notable for Floyd to strategically use the NLB here merely to further an agenda here.
The conclusion to sermon 3 provides an odd combination (or possibly a last- ditch effort) to both again insist on the necessity of a work(tithing)/reward dynamic and an introduction to serious manipulation by taking the reader on a “guilt trip”:
The greatest decision you can make for your financial blessing and security is to tithe. Giving the first tenth of all God has given you, which is not yours anyway, is to give it to God. It all belongs to God; not ten percent of it, but all of it— one hundred percent of all your resources.
He gave His all, 100% of Himself, for you on the cross to die for your sins. He died in your place. How can you try to debate your way out of tithing when you are talking to the One who paid for all of your sins? If you can trust Him with your soul to take you to heaven when you die, then you can trust him for your daily needs as you practice giving at least the first ten percent of all God has given to you.
1. Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 47.
This combination leads into the small group portion of this sermon where Floyd continues this “guilt trip” and lays on a heavy dose of telling the reader who claims they “can’t afford to tithe” that they cannot afford not to tithe. Floyd correctly states, “When we give our financial resources, we are acknowledging that God is the Giver of all and He alone will meet our daily needs of food, clothing, shelter, recreation, and protection.” He then immediately assumes this means we also say, “’God, I so trust you to be the source of my supply that I willingly give back to you the first ten percent of all You have given me, and I trust you to meet all my needs.’” (Floyd, 50) Again, we cannot erroneously insist on a specific amount when Scripture clearly supports generosity rather than a rigid percentage. Floyd even takes this a step further in addressing whether to tithe on the net or the gross income: “As you consider whether the tithe should be on your net income or gross income, the way to answer this is: It all depends on whether you want to be netly blessed or grossly blessed!” (Floyd, 53)
So, does this mean that the Scripture says that we are to tithe 10% FIRST, regardless of our other financial obligations?- No! When asked whether to pay taxes or not, Jesus said in Mark 12:17, “’Give back to Caesar what is Caesar’s and to God what is God’s.’” Paul also reminds us in Romans 12:1-3 to obey earthly governmental authority:
Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.
What about other debts? Should we forgo paying other financial debts to cover our 10% tithe obligation?- No! Psalms 37:21 tells us, “The wicked borrow and do not repay, but the righteous give generously.” 1 Timothy 5:8 says, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.” Does the Scripture instruct us to ignore the financial taxes/debts we owe to others and overlook the needs of our own households for the sake of maintaining strict adherence to a 10% tithe?- No! So, is Scripture telling us to pay at least 10% first, always and without exception on our gross income regardless of our other financial obligations?- No! Is Scripture telling us to be obedient to our all of our earthly financial obligations AND give generously as the Lord blesses us to do so and provides for our basic needs along the way?- YES!
Noted author and financial expert, Dave Ramsey clarified this at the Southern Baptist Convention’s Annual Meeting at the Kay Bailey Hutchison Convention Center in Dallas, Texas, on June 12, 2018. The Christian Post records that Ramsey “tells pastors to stop stressing the importance of tithing to congregants who aren’t good stewards of their money”:
‘Unless,’ he clarified, ‘you’ve done two sermons on … debt — one on getting out of debt and one on getting on a budget. That’s the ratio for me instead of just tithe, tithe, tithe,’ he said. ‘But when pastors fail to address debt and setting a budget,’ he said, ‘the reaction to a sermon about tithing is often “yeah right, I’ve got a light bill. That’s a great spiritual concept. Maybe someday I’ll get around to that.” Getting out of debt leads to giving,’ the financial expert said, “Because if you’re out of debt and on a budget and you love Jesus, I think tithing is a natural thing that occurs.”
Leah MarieAnn Klett, “Dave Ramsey Says Pastors Must Stop Telling ‘Broke’ People to
Tithe, Must First Address Debt, Budget.” The Christian Post, 15 Nov. 2018,
<www.christianpost.com/news/dave-ramsey-says-pastors-must-stop-telling-broke-people-to-tithe-must-first-address-debt-budget.html.>
The Baptist Press records that Ramsey also said, “Quit preaching tithe lessons to broke people,’” and “’Let’s teach them how to get on a budget…. The natural byproduct of a Jesus lover when they have money is giving.’” (Roach, Erin. “Dave Ramsey Urges Pastors to Lead People Out of Debt.” Baptist Press, 13 June 2018, <www.baptistpress.com/resource-library/news/dave-ramsey-urges-pastors-to-lead-people-out-of-debt.>) This is also confirmed by Nonprofits Source, a search engine optimization focused marketing agency, that 80% of those who give to churches have “zero credit debt.” (“2018 Online Giving Statistics, Trends & Data: The Ultimate List of Giving Stats.”)
The Fallacy of the Guilt Trip
The fourth fallacy we need to address that influences adherence to the required at least 10% tithe is the guilt trip. The proverbial guilt trip is a manipulation tactic used to get someone to do or think what they normally would not do or think. This guilt trip often creates a victim and a perpetrator. In this case, Floyd incorrectly portrays God as the victim and His people as the perpetrators. We don’t pay tithes. God is the victim. Floyd attempts to guilt us into paying out tithes. While continuing to make descriptions into prescriptions, proof-texting and piecemealing, Floyd now lays on a heavy dose of guilt as well.
Although presented in the context of a required 10% tithe, Floyd presents statistics showing how Americans spend their available finances and even borrow money for such non-essential things as entertainment and restaurants as well as the amounts of crippling debt. Then he wisely states, “We give time to what we deem as important, and we spend money on what we truly value.” (Floyd, 56) Then, after showing historical trends how disposable income has increased and giving has decreased, Floyd correctly asserts the reason for this observable decrease in giving:
Facts like these reveal we do not have a lack of income as much as we have a lack of discernment in spending. This is happening is because we have ignored God’s counsel on the stewardship of our lives. We have listened to the counterfeit lies of the world that tells us happiness comes because of money. The more money we have, the more happiness we have.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 57-58.
Yes! Reflecting on Malachi 3:7-12, he continues on to clearly summarize that God wants us to love Him with a pure heart, offer Him our best and to honor Him and His house and suggests the hearer reflect on their own adherence. (Floyd, 59-60)
This concept is where the biblical analysis and self-reflection steers hard into manipulation through taking us on a guilt trip to force compliance with a 10% tithe:
Listen, God does not want half-hearted obedience from you and me any more than we want our children to do something that is not honorable and their best. What an older or influential person in our life questions, we will most often eventually deny. Similarly, if you live your life questioning God, His Word, and His principles, including financial principles, your children and grandchildren will one day deny God’s principles. Watering down God’s Word will never profit you, your family, the business you work with, or the friends you love.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 7.
Floyd has already incorrectly insisted that his presentation of a work(tithing)/reward based 10% required tithe is Biblical. Floyd has correctly asserted that our lack of honoring and obeying the Word of God stems from an unwillingness to obey rather than an ability to do so. Floyd erroneously correlates obedience with 10% tithing. So, because 10% tithing is “biblical” and we are not to question God or His Word, we cannot question 10% tithing. Right?- Wrong! This document has presented clear evidence why and how to challenge the 10% tithing assertion.
Floyd puts “peddle to the metal” and accelerates this guilt trip by insisting he knows the solution to this unwillingness to tithe 10% and it is found in Malachi 3:7-12: 1) Return, 2) Bring, 3) Test and 4) See. First, he correctly relates that we must return to God by drawing near to God (James 4:8): “There is not one promise in God’s Word He will not fulfill. Return and He will draw near to you. When you return to God, He gets all of you. One hundred percent of you, excluding nothing and including everything.” This is the real solution to our human predicament impeding our willingness to give of our finances, but Floyd found a way to proof- text his way through this passage to ultimately guilt trip us into 10% tithing.
Secondly, Floyd insists that this passage requires that we bring the “whole tithe into the storehouse” – “This is not negotiable.” He reiterates how tithe means “ten” and then proof-texts “storehouse.” Putting aside the earlier discussed evidence that this passage reflects Old Covenant Law, by which we are no longer bound, there is ample evidence within Floyd’s commentary on this passage that clearly detail his attempt at manipulation here.
After claiming that our not paying 10% is robbing God just as much as the Israelites were robbing God as stated in v. 8, he correctly (perhaps accidentally) points out that “God tells them they are under the judgment of God personally and as the entire nation.” While correctly stating “them” and “they” and referring to the Israelites as the direct and only audience to this passage, he then immediately relates their situation to ours. He then continues to claim that we have to not only bring at least 10% but we also have to bring it to a specific place and in a specific manner.
Floyd insists that the “storehouse” of v. 10 literally refers to the local church. In Hebrew here, “storehouse” (“otsar”) literally means “store, treasury or storehouse.” The entirety of the referenced phrase is, “Bring the whole tithe into the storehouse, that there may be food in my house.” Remember our examination of Deuteronomy 14:22-27 and the admonishment to “eat the tithe”? Was Malachi establishing a bank to store money from all those 10% tithes? No! Was Malachi referring to a storehouse where God’s people could store their tithes of their crops so there would be food to sustain His people? Yes! Again, the insistence on a 10% required tithe on income falls flat.
Actually, the entire size of the temple proper as in 1 Kings 6:2-6 was only 90 feet long, 30 feet wide and 45 feet high (v 2). It had three smaller side rooms or storerooms where the first floor was 7 1/2 feet wide, the second floor was 9 feet wide and the third floor was 10 1/2 feet wide and all rooms were 7 1/2 feet high (vv. 5-6). Only two of these storerooms were used for storing tithes (Nehemiah 13:5-9). Other than ground meal, grain, fruit, wine and olive oil, the tithes of the people were actually brought to the cities for distribution and only the priests were instructed to bring all their tithes to the storehouse:
Moreover, we will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our grain offerings, of the fruit of all our trees and of our new wine and olive oil. And we will bring a tithe of our crops to the Levites, for it is the Levites who collect the tithes in all the towns where we work. A priest descended from Aaron is to accompany the Levites when they receive the tithes, and the Levites are to bring a tenth of the tithes up to the house of our God, to the storerooms of the treasury. The people of Israel, including the Levites, are to bring their contributions of grain, new wine and olive oil to the storerooms, where the articles for the sanctuary and for the ministering priests, the gatekeepers and the musicians are also kept.
Nehemiah 10-:37-39
The temple and its storerooms were not large enough to hold it all. So, we see that the people gave their 10% and it was kept in their towns, then the Levites would collect them, then the Levites would give 10% of this 10% (or actually only 1% of the overall tithe total) to the priests. It was the priests, not the people, who took only 1% of the total tithe to the storehouse.
As earlier identified, the audience of this passage is the people of Israel. The temple and it’s storerooms weren’t nearly large enough to hold all of the tithes of the entire nation of Israel. The people were not required to bring all of their tithes to the storehouse anyway. So, how do we explain the context of “robbing God” and “bring your whole tithe” in Malachi 3:8-12? Clearly, Malachi is actually addressed to the priests as in 1:6 and 2:1. God would not hold the people liable for bringing the “whole tithe” when they were not told to do so. The specific context here relates to the theft of tithes by the priest Eliashib for his kinsman, Tobiah, the Ammonite (Nehemiah 13:4-14). The broader context here relates to the overall pattern of behavior of the priests as they sneer at God’s commands (1:13), bring contemptible gifts to God (1:13) and exploit widows and orphans (3:5). A deeper look here reveals the specific focus of Malachi’s warnings from God here are actually directed at the priests, the leaders of the people, and their actions. So, the priests- not the entire nation of Israel and certainly NOT US- were the ones actually accused of robbing God by not bringing their whole tithes, as commanded, to the storehouse.
After claiming that bringing the whole tithe is “not negotiable” (Floyd, 63) Floyd claims, “The storehouse was attached to the Temple, the place where the glory of God dwelt. When the gifts were brought to God, it was to the place where His glory was lifted up regularly by those selected to lead the congregation.” (Floyd, 63) To relate this to the New Testament church, Floyd then alleges the early church did the same:
The church sold their possessions and property, brought it to the Apostles (the leaders of this newly birthed Church), where they distributed to others who had need. Following, the first ten percent and contributions above this amount were brought to the church so gospel ministry would occur and gospel advance would occur to the nations.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 64.
The allegation that the early church exemplified Old Covenant tithing ignores the fact that it defies basic logic to maintain both equivalences between an actual “storehouse” and an actual “Temple” and insistence that our tithes must be brought to the local church. Simply because the early church provided a system of distribution to get help to those in need does not equate to their adherence to a system of tithing. Suppose we are to follow the example of the early church strictly. Why does Floyd not insist that the modern church follow the early church and meet in homes as they did until around the third century (Priscilla and Aquilla’s home in Romans 16:5a, Philemon’s home in Philemon v. 3, etc)? Additionally, if there is NOT ONE reference that the early church continued a tithe-based giving system, why should we continue to tithe? We should not!
After asserting his invalid claim that the whole 10% tithe MUST be brought to the local church as did the early church, Floyd further insists that, “It is not up to you where to give the first ten percent of your entire income. It is to be given to your local church, where you worship with God’s people. It is not your place to determine where you give it, nor is it your place to deem it worthy of the gift.” (Floyd, 64) Although not explicitly stated, this definitely implies Floyd believes that 10% tithing is “not negotiable” and that attending and supporting a local church does not require making sure they are theologically sound prior to our financial support. What happened to John’s admonition to “do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1) and the example of the Bereans who compared Paul taught with what was in Scripture (Acts 17:11)? It appears Floyd is suggesting blind presentation of funds to the local church regardless of the presence or lack of sound doctrine by asserting, “nor is it your place to deem it worthy of the gift.”
Thirdly, reflecting on the solution to not tithing Floyd refers to Malachi 3:10 where God tells the Israelites to “’Test me in this.’” He adds, “Test Him by bringing the first ten percent of all He has given to you, plus contributions.” (Floyd, 64) You heard that right- “plus contributions”! It will be addressed in more detail in sermon 5, but Floyd introduces his concept of required giving above the required 10% tithing.
Fourthly, Floyd continues his proof-texting of Malachi 3:10 by seeming to mishandle the word “floodgates” (“arubbah”) where God tells the Israelites that if they test Him and bring the whole tithe of their crops to the storehouse they will “see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it. [emphasis added]” As Floyd correctly relates, the phrase, “floodgates of heaven” is used elsewhere to show an opening of the floodgates to release the rain in Genesis 7 then a closing of the floodgates in Genesis 8. (Floyd, 66, 72) It becomes increasingly evident that the tithing referred to here is agricultural rather than financial and that God is telling the Israelites if they trust Him by bringing the whole tithe of their crops to the storehouse they will see the blessing of God overturning drought and providing ample rain to gain a surplus above what they tithed.
Malachi records God’s promise that they will not have “room enough to store it.” Store “it”? Store what? Remember, Malachi is not trying to set up a bank here to store the mounds of cash God will provide as a reward for tithing. So, does Floyd interpret “floodgates of heaven” as referring to this promise from God to provide much-needed rain to increase their crops in response to the Israelites bringing the whole tithe to the storehouse, as required by law? No! Floyd incorrectly states:
God promises to open the windows, the floodgates of Heaven, and pour out upon you the blessings of God until there is no need. It is like God opens His heavenly ocean upon our lives… blessings and blessings! This is undeniable! It is what God’s Word says!
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 66.
This IS deniable and IS NOT what the Word says! What “heavenly ocean”? God opens this on “our lives”? Since when is it acceptable to take a clear passage about “crops” and “storehouses” and “floodgates” and and MAKE IT SAY “finances” and “local church” and “heavenly oceans” opening “upon our lives”?! Since when is it acceptable to claim that tithing was established PRIOR to the law AND ALSO claim that we are no longer bound by it BUT EQUALLY claim we ARE BOUND by specific elements of that law through a direct and manipulative GUILT TRIP?!
Floyd continues his mishandling of Malachi 3:11 where part of God’s promise to the Israelites if they bring the whole tithe to the storehouse is to “’prevent pests from devouring your crops, and the vines in your fields will not drop their fruit before it is ripe.’” Here, “pests” (“akal”) means just that. God is promises that he will not only make it rain, but He will stop the pests (ie. locusts, worms, caterpillars, vermin) from damaging their crops and allow them to fully mature. Again, in an ongoing attempt to “prove” a continued required 10% tithing, Floyd removed this part of the promise from its obvious agricultural context and insisted, “ Verse 11 also says that God will “rebuke the Devourer” on this earth.” (Floyd, 66)
Careful attention to this particular assertion reveals two distinct and potentially dangerous claims with an overemphasis on “rebuke” and a personification of “pest” in v. 11. First, notice his focus on “rebuke” or “prevent/stop” (“gaar”): “Since the fall of man in Genesis 3, humans have sinned and struggled. As Christians, we know we have an enemy that is continually after us. Yet God’s promise is that he will rebuke this enemy, this devourer who tries to ruin our lives, families, and future.” (Floyd, 66) Second, in his rush to declare war on the Devil he quickly references the Devil as a “devourer” as in 1 Peter 5:8, Floyd capitalizes devourer or pests here and proclaims, “When you are faithful to fulfill God’s Word in Malachi 3:10, your faithfulness is blessed and the enemy of your life is rebuked by God Himself.” If Floyd is implying that the word “rebuke” (“gaar”) cannot be used with nature and must, by default, refer to the Devil who is a devourer, then he clearly fails to reference this same word being used in Psalms 106:9 to refer to how God “rebuked” the Red Sea and it dried up. So, does v. 11 refer to rebuking the Devil through obedience to 10% tithing? No! Does v. 11 clearly state God’s promise to prevent pests and immature growths from damaging the crops of those Israelites who bring their whole tithe to the storehouse? Yes!
As Floyd enters into the small group session of sermon 4, he correctly reminds that the promises and curses in the Malachi passage are part of the Mosaic Law and the purpose of tithing was to honor God, support the ministry of the priests and provide for the needs of others. Then, he quickly returns to proof-texting to maintain the assertion of a current required at least 10% tithe by referencing “at the feet of the Apostles” as in Acts 4:35, 37 and 5:2. So, if we look at the context of this phrase in these verses, will we find support for this continued assertion? No!
Now the entire group of those who believed were of one heart and mind, and no one claimed that any of his possessions was his own, but instead they held everything in common. With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on all of them. For there was not a needy person among them because all those who owned lands or houses sold them, brought the proceeds of what was sold, and laid them at the apostles’ feet. This was then distributed to each person as any had need. Joseph, a Levite from Cyprus by birth, the one the apostles called Barnabas (which is translated Son of Encouragement), sold a field he owned, brought the money, and laid it at the apostles’ feet. But a man named Ananias, with his wife Sapphira, sold a piece of property. However, he kept back part of the proceeds with his wife’s knowledge, and brought a portion of it and laid it at the apostles’ feet. (Acts 4:32-5:2)
Acts 4:32-5:2
The overwhelming narrative here supports the concept of generosity NOT the fallacy of 10% tithing. Did the “entire group” here do all they did for one another through a system of tithing? No! Did they do all this through abundant generosity? Yes! But, Floyd cannot focus on the fact that this “entire group” was under the new covenant and was NOT subject to required tithing but WERE required to demonstrate generosity. So, Floyd turns his focus to the phrase “at the feet of the Apostles.”
For further context, eastern cultures typically place gifted items literally at the feet of those in authority as a sign of respect. These disciples, who are under the authority of the apostles and were from that culture, would have done the same- as a basic sign of respect. But, Floyd somehow finds the ability to erroneously claim that this phrase, “feet of the Apostles,” refers to bringing our tithes to the local church:
“The feet of the Apostles” was the place where the congregation gathered for worship, service, ministry, to be mobilized for evangelism, church planting, and missionary service. Thus, the gifts were brought to the place where the congregation gathered, the Lord and His name is worshiped—the church!
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 70.
Rather than recognize that this passage narrates a basic cultural observance of these particular disciples, Floyd insists that “feet” really refers to the local church. No! Actually, “feet” here (πούς) means- you guessed it- FEET! Additionally, the disciples were not even called Christians until later in Antioch (Acts 11:26) and Paul’s missionary journeys that planted and established local churches was not until around AD 46-48. So, it is not even chronologically logical to insist that this cultural act of respect is even remotely connected to local churches that had yet to be created. Context, again, fails to support this assertion on a current required 10% tithe.
After leading the following small group through a rehash of his wrong assertions and applications of “storehouse tithing” from Malachi 3:8-12, Floyd makes a quite startling statement: “’Storehouse tithing flips the mental switch from “blessed to be a blessing” to “being a blessing is the path to blessing.’” (Floyd, 73) While he provides no further commentary here, what is being implied here? As we already stated, what we sow we also reap and God loves a cheerful giver and He therefore blesses us “so that in all things at all times, having all that you need, you will abound in every good work” as in 2 Corinthians 9:6-8. Doesn’t this support a “both and” approach where God blesses us both AS we give as well as SO we CAN give? YES! Floyd, here, seems to suggest a “switch” from focusing on God as the source of both our willingness and ability to be generous to focusing on our act of giving. Why does there have to be a “switch” from reliance on God as our source? Why does Floyd suggest our act of “being a blessing” should prevail over our reliance on being “blessed to be a blessing” by God?
We may find our answers in Floyd’s concluding statement of this small group session: “Have you found it to be true that “Whatever I shovel out to God, He gives back to me, and His shovel is always bigger than my shovel”? Share examples.” (Floyd, 74) This “shovel” concept is repeated from the associated sermon:
Listen carefully: You cannot out give God! Whatever I shovel out to God, He gives back to me, and His shovel is always bigger than mine! Every time you give God the first ten percent of all He gives to you, God sanctifies, sets apart, and blesses the ninety percent.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 66.
Remember Floyd earlier stated that he was not claiming a “health and wealth philosophy” or a “prosperity gospel”? (Floyd, 14) Remember how we also identified that he seemingly contradicted this claim through insistence on a work(tithing)/reward dynamic? If God is truly our source and His shovel is “bigger,” then why does Floyd suggest we abandon our source and focus on our act of giving? It appears the answers here are that Floyd truly provides a focus on a required 10% tithe so God will respond and bless “the ninety percent” rather than a focus on God’s provision both FOR our ability to give and AS we generously give.
The Fallacy of Compulsive Giving
The fifth fallacy we need to address that influences adherence to the required at least 10% tithe is compulsive giving. To be compelled is to be coerced or forced to do something. Floyd adds to his prescriptions, proof-texting, piecemealing and guilt-tripping by browbeating Christians into giving more and more and more. Enough is not enough. Too much is never too much. Although we should applaud Floys for making a case for a lifestyle of generosity resulting from the love of God towards us, there is ZERO support anywhere in the Scriptures that support a type of mafia-like tactics of collecting funds from Christ’s disciples.
Suppose we remove a few direct references Floyd makes here regarding tithing. In that case, this entire section could stand alone in making the case for why Christians are to engage in an ongoing lifestyle of abundant generosity without being compelled to do so. Just on one page, Floyd makes a few key reflective statements that summarize this life of generosity: 1) “The Bible teaches generosity; the world does not. Generosity is an investment into eternity, not an investment into this world.” 2) “Generosity is a lifestyle that gives freely and lives openhandedly. 3) “When you are practicing over and above giving, you are giving freely from your heart and you are living openhandedly.” (Floyd, 77) YES! Then, as an example, Floyd references tithing: “Living like this will lead you not only to give God the first ten percent of all He gives you, but it will also lead you to practice over and above giving.” (Floyd, 81) If we remove the tithing reference it would say, “Living like this will lead you to practice over and above giving.” YES! Giving without compulsion!
So, what would “over and above giving” look like without the tithing dynamic? Floyd provides an answer in his apt commentary on 2 Corinthians 8 and 9. First, Floyd refers to 8:9:
This verse teaches us the Lord Jesus Christ is the grace of God given to us. He was rich with the full glory of God in Heaven, but He lowered Himself and became obedient to death, even death on the cross. He poured Himself out completely, giving His all for us so we could become rich by experiencing His grace and a personal relationship with Him as our Lord and Savior.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 82.
YES! He then asks, “Here is a personal question for you: Have you given your entire life to Jesus Christ and committed yourself to follow Him the rest of your life? Again, YES! As 1 John 4:19 reminds us, “We love because he first loved us.” Secondly, Floyd makes a brilliant reflection on 2 Corinthians 9:6-10:
Please understand this clearly. It is the Law of the Harvest, but, greater, it is the principle of generosity: What you sow, you reap. If we give sparingly, what we would call selfishly, we will receive sparingly. If we give generously, we will receive generously. Living with open hands moves a loving God to bless you from His bountiful supply with His hands. When you give freely, voluntarily, and generously, you are being like God. When your heart is right, your hands are open. We learn in these verses that a free, giving heart is cheerful, gives with a great attitude, and trusts God all the way. Living generously means you are living with open hands and you are giving freely. This is the nature of God and His Son, Jesus Christ. APPLICATION: Be reminded of these things today:
- God is able: When He sees generosity, He moves.
- Grace is overflowing: When God sees generosity, His grace extends more toward you so you can give generously.
- God meets your needs: When He sees generosity, He takes care of you.
We cannot out give God. Whatever we shovel out, God’s shovel is bigger than our shovel. He multiplies the seed that He gave us originally. Anything we give, it comes from what God gives us anyway.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 79.
YES! This is where you could easily see the proverbial “mic drop.” Enough said, right? Well, not according to Floyd due to his next and immediate claim by quoting Randy Alcorn saying, “’Tithing isn’t the ceiling of giving; it’s the floor.’” (Floyd, 80) What? NO! Floyd and Alcorn are not alone, Dayton also erroneously claims tithing is the “beginning, not the final goal.” (Howard Dayton. “Tithing amid Economic Downturns.” Baptist Press, 15 Apr. 2009, www.baptistpress.com/resource-library/news/tithing-amid-economic-downturns/) Floyd just clearly established that God is the source of our giving and giving generously is the natural lifestyle of a believer since God first loved us and our reaching out to help those in need is a direct result of His love towards us. But, hanging on to the work(tithing)/reward dynamic and insisting that there is a current required at 10% tithe, Floyd continues to insist that tithing is essential to it all. NO! In Christ, there is NO CEILING and NO FLOOR to our generosity! We are to give out of the abundance of God’s gifts to us, for He first loved us, and there is to be no dictates as to how much or how often we are to give for God loves a “cheerful giver”! For Floyd here, tithing 10% is enough, but not good enough- you must give more.
So, how does Floyd address the glaring omission of Paul to mention tithing to the Corinthian church in these passages? In the small group session here, he tells us:
Why do you think tithing is not mentioned in 2 Corinthians 8-9? The answer is the tithe has already been established in other places of Scripture. Paul is talking about over and above giving, which is beyond giving the first ten percent to God through your church. The focus here is upon offerings, which are over and above the tithe, the first ten percent of all God has entrusted to you.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 80.
Could there be an alternative reason why Paul did not mention tithe? Could the new covenant have anything to do with it? YES! He didn’t mention it because it no longer applies. How short would our New Testament writings be if nothing was ever restated if it “has already been established in other places of Scripture”? If this reason for not mentioning tithing is true, then Paul would not even address any of this. Living a lifestyle of “over and above” giving has no minimum and no maximum- NO COMPULSION!
If we, indeed, take the faulty logic and erroneous basis of Floyd’s reasoning for Paul’s omission here through to it’s determined end, we have no other conclusion than Paul was derelict in his duty to reinforce the essential doctrine of the tithe. More importantly, if a required at least 10% tithe is truly crucial, then it is an entirely logical conclusion that Paul’s omission of such a foundational tenet of Christianity amounts to nothing than pure false teaching.It is illogical to assume Paul did not mention such a central tenet because he didn’t want to be redundant or chose to ignore it and discuss another less important aspect of giving. It is extremely logical, however, that Paul did not mention tithing here because it did not apply to believers under the New Covenant and did not need addressing here while discussing the issue of giving.
Near the conclusion of the sermon for this section, Floyd references Luke 6:37-38, only quotes v. 38 then makes this statement: “When we survey the gracious and giving nature of God, we should want to not only give the first ten percent, but over and above to extend the work of His Kingdom globally.” (Floyd, 80) If we look at the immediate context of Jesus’ words in this passage, do we see this overwhelming support for tithing? NO!
‘Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.’
“Give”? Give what? Tithes? NO! Give forgiveness! This verse is about giving forgiveness as you have been forgiven. Why not provide this context? Again, this is another use of a proof-text in the attempt to validate the fallacy of compulsive giving.
The Fallacy of Equating Anything with the Great Commission
The final fallacy we need to address that influences adherence to the required at least 10% tithe is equating tithing with the Great Commission. Due to the importance of the Great Commission, different groups try to connect their issue of choice to it to attempt to gain significance. For example, there are some who try to suggest that discussing sexual identity issues can become an impediment to sharing the gospel with those within the LGBTQFA+ “community” (another issue for another discussion) and, therefore, we must “affirm” these folks in order to avoid this obstacle and for them to receive the Gospel. Thus, claiming sexuality identity sensitivity is a “gospel issue” gives it importance. While Floyd is clearly NOT doing exactly this, he is clearly making tithing a “gospel issue” in this way. Floyd is directly connecting our ability to fulfill the Great Commission with our willingness or lack of obedience to adhering to the required at least 10% tithe.
In his final week of study on tithing, Floyd attempts to establish a firm connection between a required at least 10% tithe and our ongoing obligations as a result of the Great Commission. Before doing so, he makes a clear and demonstrably true introductory statement:
Quite honestly, the church has done a poor job of teaching people the principles of biblical stewardship and helping them find purpose in living out these principles. Money and resources are often hush-hush conversation in churches. How can this be? Jesus talked freely and openly with others about money and resources. Today, this subject has been silenced in most churches. This is not God’s intention. An improper understanding of biblical stewardship will result in money and resources becoming stumbling blocks in your personal walk with Christ. Again, this is not God’s intention.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 89.
Yes! This probably should and could have been the focus on this entire study rather than going down the rabbit trail of trying to manipulate into adhering to tithing. Floyd correctly continues:
Living out biblical stewardship stretches between two bookends: On one end, God owns everything, and on the other end is living in obedience to reach every person for Jesus Christ across the entire world. In other words, we have Good News for the whole world, and we must do all we can with all we have to see this Good News given to every person, everywhere.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 90.
Floyd uses most of the sermon for this week to highlight the importance of the connection between stewardship and the Great Commission. Floyd emphasizes a quote from Austin Crouch, the first president of the Southern Baptist Convention Executive Committee in 1938: “’Stewardship should never be divorced from evangelism.’” Then, through commentary on Philippians 4:10-20, he correctly asserts we need to do three things in regards to the Great Commission: 1) “Reset your focus” (Floyd, 92), 2) “Realign your giving” (Floyd, 94) and 3) “Renew your confidence in God.” (Floyd, 97)
First, Floyd clearly states that the Gospel is “for” and “to” all people then references both Matthew 28:19-20 and Acts 1:8 to say the following:
From our ministry to children, students, young adults, to adults of all ages and seasons of life, as well as our entire church, we must reset our lives and church on the Great Commission of Jesus Christ. Our personal and church stewardship practices should never be divorced from evangelism.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 93.
He further points out that Paul, in his expression of appreciation for the church at Philippi, says that they gave multiple gifts to Paul and no other church gave more than them. Therefore, Floyd encourages us, “Reset your focus on the Great Commission always.”
Second, Floyd further reflects on the Philippians passage by correctly identifying that realigning our giving results in an ability to expand the Gospel, eternal rewards for the giver and the overall mission of the church benefits: “The end result is the gospel is advanced, churches are planted, people are saved, missionaries are sent, pastors and God-called leaders are equipped, and compassion is experienced in times of need. The mission prospers!” Yes! He continues by highlighting the work of the Southern Baptist Convention through such giving efforts as the Cooperative Program the Lottie Moon Christmas Offering for International Missions.
Thirdly, Floyd continues to reflect on the grace of God; because God always provides, we should renew our confidence:
Our needs are grounded in God’s grace. God knows our needs even before we have them. When we share what we have for the purpose of advancing the gospel, we can walk in the confidence and faithfulness of God alone, knowing He will take care of us.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 98.
He then properly reflects on Paul’s declaration that he can do “all things through Christ” in Philippians 4:13:
He affirmed that whatever life throws our way — deprivation, adversity, despair on one hand, or plenty, abundance, jubilation on the other — we only find lasting contentment, satisfaction, and fulfillment in the indwelling Christ who strengthens us.
Ronnie Floyd. TEN PERCENT: A Call to Biblical Stewardship (Nashville: Convention Press and Ronnie W. Floyd, 2020), 98.
So, reset, realign and renew. Again, Yes!
Regrettably, Floyd makes two assertions that distort and misdirect from this admonition to reset, realign and renew. First, he claims that the results of Gospel expansion, eternal rewards and mission successes are caused by us giving “the first ten percent to our church and then also practice over and above giving in our lives.” (Floyd, 98) Where does Paul link the obvious over and above giving from the church at Philippi to their adherence to tithing? Where does Paul suggest that tithing is the direct cause of their giving? He doesn’t! Even if Floyd’s claims that Paul didn’t mention tithing because he didn’t need to, this would be a perfect opportunity for Paul to thank them for their obedience to the tithe and emphasize the results of such tithing. There was no need to thank them for tithing because tithing was NOT INVOLVED!
Secondly, Floyd’s final statement in this sermon distorts his encouragements to reset, realign and renew and makes a direct link between a required at least 10% tithe and our ongoing obligations as a result of the Great Commission. He claims, “When we give God’s way, we are in partnership with God to bring every ethnicity to saving faith in Jesus Christ.” (Floyd, 100) “God’s way”? Floyd has clearly and repeatedly asserted that his definition of “God’s way” is a currently required at least 10% tithe that is primarily grounded in an earthly work(tithe)/reward dynamic. Then, here, Floyd makes his closing statement- a currently required at least 10% tithe is now irreversibly connected to our obligation to the Great Commission.
Although the small group session for this last sermon repeats this erroneous connection, Floyd does make a concluding statement worth repeating:
Participation in the Great Commission is not limited to pastors, preachers, or “super Christians.” Making disciples of all people is every believer’s assignment. Ephesians 4 teaches the pastor/teacher’s duty is to equip the saints (every believer) to do the work of the ministry and to build up the body of Christ.
Ephesians 4:11-13
He correctly continues on to bring the small group members to reflect on their participation in the furtherance of the Gospel and to name their “one” person whom they want to actively share the Gospel.