This individual study guide draws directly from the sermon “Showcase - Why Won’t God Bless the Mess in Your Finances? | Tauren Wells” so you can keep engaging with the message all week. Read, reflect, and share it with your small group or friends.

In-Depth Bible Study Guide

First Things First: The Theology and Practice of the Tithe

Primary Texts: Malachi 3:10; Genesis 4:1–5; Genesis 14:18–20; Matthew 6:19–24, 33; Proverbs 3:9–10

1. Introduction & Overview

This sermon, delivered by Pastor Torren Wells as part of Life Church's First Things First series, explores one of Scripture's most consistent and theologically rich themes: the priority of God in every dimension of human life, including finances. Using the geocentric/heliocentric model as a cultural illustration, Pastor Wells argued that the Christian life is fundamentally misoriented when the self occupies the center. The corrective is not merely behavioral adjustment but a theological reorientation — placing God at the center — expressed concretely through the biblical pattern of the tithe.

The sermon traces the principle of "the first" across Scripture (firstborn, first fruits, first tenth), demonstrating that tithing is not a transactional rule but a transformational practice rooted in the character of God and the posture of a redeemed heart. The central exhortation is drawn from Malachi 3:10 and Matthew 6:33, with supporting texts from Genesis, Proverbs, Hebrews, and Matthew 25.

Study Objectives: By the end of this guide, you will be able to (1) trace the biblical theology of "the first" from Genesis through the New Testament; (2) understand the historical and covenantal context of the tithe; (3) engage key Hebrew and Greek terms that illuminate the sermon's themes; (4) evaluate common interpretive debates about tithing with theological precision; and (5) articulate why the tithe is an act of worship, lordship, and heart formation — not merely financial stewardship.

Estimated Study Time: 2.5–3 hours

2. Exegetical Analysis

Malachi 3:10 — The Anchor Text

Malachi is the last book of the Hebrew prophetic canon, written circa 450–430 BC during the post-exilic period, likely during or shortly after Nehemiah's reforms. The book is structured as a series of six disputations — divine accusations followed by Israel's defensive questions, followed by God's response. Malachi 3:6–12 constitutes the fifth disputation, addressing covenant unfaithfulness in the area of tithes and offerings.

"Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says the LORD Almighty, "and 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." (Malachi 3:10, NIV)

Literary Structure: Verse 10 contains three distinct movements: a command (bring the whole tithe), a stated purpose (that there may be food in my house), and an invitation followed by a promise (test me... I will throw open the floodgates). This structure maps precisely onto what Pastor Wells called "principle, pattern, and promise." The Hebrew rhetorical device here is conditional promise — not mechanical cause-and-effect, but covenantal invitation.

The Accusation (v. 8): God accuses Israel of "robbing" him — a striking legal term (qāba', meaning to defraud or seize wrongfully). This is not mild negligence; it is covenant breach. The severity of the language underscores that withholding the tithe is not merely a financial failure but a relational and covenantal one.

The Invitation to Test: The phrase "test me in this" is remarkable. The Hebrew verb is bāḥan, meaning to examine or prove. Elsewhere, Israel is forbidden to test God (Deuteronomy 6:16). Here, God himself issues the invitation — an exceptional instance of divine accommodation, revealing how seriously God takes this covenant pattern and how confident he is in his own faithfulness.

The Storehouse: The 'ōtsar (storehouse) refers to the temple treasury, where tithes were brought to sustain the Levites and fund the worship of Israel. Nehemiah 13:10–13 provides historical confirmation that this system had broken down, with Levites abandoning the temple to farm for food. The tithe sustained the infrastructure of Israel's worship.

Matthew 6:19–24, 33 — The Lordship Framework

Jesus's Sermon on the Mount provides the theological framework for understanding why the tithe matters. Matthew 6:24 ("You cannot serve two masters") establishes that the human heart cannot be divided in ultimate loyalty. The Greek word for "serve" here (douleuō) is slave-language — it implies total ownership, not mere employment. Jesus's point is that mammon (wealth, possessions, status) competes for the same absolute loyalty that belongs to God alone.

Matthew 6:33 ("Seek first his kingdom and his righteousness, and all these things will be given to you as well") provides the positive command that the tithe embodies in concrete form. The word "first" (prōton) is sequential and prioritizing — it is not merely that God is important, but that he is prior, the organizing center around which all else is ordered.

3. Historical & Cultural Context

The Tithe in the Ancient Near East

Tithing was not unique to Israel. Archaeological evidence from Mesopotamia, Ugarit, and Egypt demonstrates that a tenth was a common tribute paid to kings, temples, and deities throughout the ancient world. What distinguished Israel's tithe was its theological grounding — it was not tribute paid to a distant deity to secure favor, but a covenant response to a God who had already acted redemptively on Israel's behalf.

Three Types of Tithe in the Mosaic Law

Scholars identify at least two and possibly three distinct tithes in the Old Testament:

The Levitical Tithe (Numbers 18:21–24): Ten percent of agricultural produce and livestock given to the Levites, who had no tribal land inheritance.
The Festival Tithe (Deuteronomy 14:22–27): A second ten percent used to fund Israel's pilgrimage festivals and communal meals before the Lord.
The Poor Tithe (Deuteronomy 14:28–29): Every third year, a tithe set aside for the Levite, foreigner, orphan, and widow.

This complexity matters for interpretation. When modern Christians discuss tithing, they are typically referencing the Levitical tithe as a baseline principle, not the full Mosaic system (which could total 20–23% in any given year).

The Pre-Mosaic Tithes: Abram and Jacob

As Pastor Wells noted, tithing predates the Mosaic Law by centuries. Abram's tithe to Melchizedek (Genesis 14:18–20) occurs approximately 500 years before Sinai. Jacob's vow to give a tenth (Genesis 28:22) is similarly pre-law. This is theologically significant: the tithe cannot be dismissed as merely a Mosaic ordinance that Christians are released from under the new covenant. It belongs to the moral and creational fabric of humanity's relationship with God.

Post-Exilic Context of Malachi

The original audience of Malachi 3 were Jews who had returned from Babylonian exile but were spiritually and economically exhausted. The temple had been rebuilt but the community was struggling. Many had intermarried with surrounding peoples, offered blemished sacrifices, and neglected the Levites. God's rebuke in Malachi is pastoral — he is calling a discouraged, drifting people back to covenant faithfulness, not condemning them from a distance.

4. Word Studies

"Tithe" (Hebrew: ma'aser, מַעֲשֵׂר)

Meaning: Literally "a tenth part." The word derives from the root 'āsar, meaning ten.
Etymology: Related to the Hebrew word for ten ('eser), making the mathematical principle embedded in the very name.
Biblical Usage: Appears in Genesis 14:20 (Abram's tithe to Melchizedek), Leviticus 27:30 ("A tithe of everything from the land... belongs to the LORD"), Numbers 18:26, Deuteronomy 14:22, and Malachi 3:10.
Theological Significance: The tithe is not a percentage chosen by humans as reasonable — it is divinely designated. The word itself encodes the principle: a specific, defined portion that acknowledges God's ownership of the whole.
Translation Considerations: Most English translations render this consistently as "tithe" or "tenth," preserving the mathematical specificity.

"Preeminent" (Greek: prōteuōn, πρωτεύων)

Meaning: "Holding first place," "having supremacy." From prōtos (first) + present participle ending.
Etymology: Related to prōton (Matthew 6:33, "seek first") and prōtotokos (firstborn, Colossians 1:15).
Biblical Usage: Colossians 1:18 — "so that in everything he might have the supremacy (prōteuōn)." This is the only New Testament occurrence of this specific form, making it emphatic.
Theological Significance: Pastor Wells's point that Jesus is "first first" — immeasurably beyond second — is linguistically grounded. Prōteuōn is not comparative ("more important than") but absolute ("holding first place categorically"). It describes a qualitative difference, not merely a ranking.

"Test/Prove" (Hebrew: bāḥan, בָּחַן)

Meaning: To examine, test, or prove through scrutiny — often used of assaying metals to determine purity.
Etymology: Used in metallurgical contexts (Zechariah 13:9, "I will refine them like silver and test (bāḥan) them like gold").
Biblical Usage: Psalm 17:3 ("Though you probe my heart"); Jeremiah 17:10 ("I the LORD search the heart and examine the mind"); Proverbs 17:3 ("the LORD tests the heart").
Theological Significance: When God says "test me" (bāḥanî) in Malachi 3:10, he is using the language of metallurgical verification — inviting Israel to put his faithfulness to the assay. This is an extraordinary reversal: the One who tests hearts submits himself to being tested. It reveals God's confidence in his own covenant faithfulness.

"Storehouse" (Hebrew: 'ōtsar, אוֹצָר)

Meaning: Treasury, storehouse, repository. Used for both physical storerooms and metaphorical treasuries.
Etymology: From the root 'āṣar, to store or lay up.
Biblical Usage: 1 Chronicles 26:20 (temple treasuries); Nehemiah 13:12–13 (the storehouse Malachi references); Proverbs 8:21 ("filling their treasuries"); Matthew 2:11 (the magi opened their thēsaurous, the Greek equivalent).
Theological Significance: The storehouse was the practical infrastructure of Israel's worship and communal care. Bringing the tithe "into the storehouse" was not abstract spirituality — it was concrete participation in sustaining the community of faith and its mission.

"Mammon" (Aramaic/Greek: mamōnas, μαμωνᾶς)

Meaning: Wealth, property, or possessions — particularly as an object of trust or devotion.
Etymology: From Aramaic māmōn, meaning "that in which one trusts." Some scholars connect it to the root 'āman (faithfulness, trust) — making mammon literally "that which is trusted."
Biblical Usage: Matthew 6:24 and Luke 16:13 (the only New Testament occurrences). Jesus personifies mammon as a competing lord.
Theological Significance: The etymological connection to trust is devastating. Mammon is not merely money — it is money functioning as the object of ultimate confidence. Jesus's warning is that wealth naturally gravitates toward becoming a false god — not because money is evil, but because the human heart is prone to misplace ultimate trust. The tithe is one concrete practice that regularly dethrones mammon.

5. Cross-References & Biblical Theology

The "First" Principle Across Scripture

Genesis 4:3–5 — Abel brings "fat portions from some of the firstborn of his flock." Cain brings "some of the fruits of the soil." God's acceptance of Abel's offering and rejection of Cain's establishes from the beginning that quality and priority matter in worship — the first and best, not the remainder.

Genesis 14:18–20 — Abram gives a tenth to Melchizedek, priest of God Most High. This pre-Mosaic tithe is later interpreted in Hebrews 7 as establishing the superiority of Melchizedek's priesthood (and thus Christ's) over the Levitical order. The tithe here is a response to blessing received, not a transaction to secure blessing.

Exodus 13:2, 12 — "Consecrate to me every firstborn male." God claims the firstborn of every womb — human and animal — as his own. The principle: the first belongs to God and redeems the whole.

Proverbs 3:9–10 — "Honor the LORD with your wealth, with the firstfruits of all your crops; then your barns will be filled to overflowing." This wisdom literature text frames the tithe not as law but as wisdom — the intelligent, ordered approach to flourishing under God's provision.

Malachi 3:10 — The clearest Old Testament promise tied to tithing: bring the whole tithe, and God will open the floodgates of heaven.

Matthew 6:24 — "No one can serve two masters... You cannot serve both God and mammon." The lordship framework that makes the tithe theologically intelligible.

Matthew 6:33 — "Seek first his kingdom and his righteousness, and all these things will be given to you as well." The organizing principle of the Christian life, of which the tithe is one concrete expression.

Matthew 23:23 — Jesus rebukes the Pharisees for tithing mint and dill while neglecting "the more important matters of the law — justice, mercy, and faithfulness." Critically, he adds: "You should have practiced the latter, without neglecting the former." Jesus affirms tithing while insisting it cannot substitute for holistic righteousness.

Matthew 25:14–30 — The Parable of the Talents. Those who steward faithfully receive more; those who bury their talent lose even what they have. As Pastor Wells noted, this undergirds the principle that faithful stewardship positions us for greater trust and blessing.

Hebrews 7:8 — "In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living." The tithe brought through the church is received by the living Christ — a profound theological claim about the nature of giving.

2 Corinthians 9:6–8 — "Whoever sows sparingly will also reap sparingly... God loves a cheerful giver." While this passage addresses offerings beyond the tithe, it reinforces the principle that generosity is the posture of the redeemed heart.

Colossians 1:15–18 — Christ is "the firstborn over all creation... so that in everything he might have the supremacy." The theological ground for the preeminence of Christ that the tithe expresses financially.

6. Interpretive Considerations

Is Tithing Binding on New Covenant Christians?

This is the most significant interpretive debate surrounding the sermon's content, and it deserves honest engagement.

The "Tithe is Mosaic Law" view holds that the tithe belonged to the Mosaic covenant and, like dietary laws and Sabbath regulations, is not directly binding on Gentile Christians under the new covenant. Scholars like David Croteau (Perspectives on Tithing, 2011) argue that no New Testament text explicitly commands tithing for the church. This view is held by some Reformed and Baptist scholars and should not be dismissed.

The "Tithe as Moral Principle" view — which the sermon represents — argues that because tithing predates the Mosaic Law (Abram, Jacob) and is affirmed in wisdom literature (Proverbs 3:9) and by Jesus himself (Matthew 23:23), it belongs to the moral fabric of creation rather than the ceremonial Mosaic system. As Pastor Wells noted, the tithe "predates the law, is included in the law, and exists after the law." This is a sound hermeneutical argument that places tithing alongside other pre-Mosaic moral principles (such as the Sabbath concept and the prohibition of murder) that the new covenant intensifies rather than abolishes.

The "Tithe as Floor, Not Ceiling" view is common in evangelical preaching: the tithe is the minimum baseline, with new covenant generosity expected to exceed it (2 Corinthians 9:6–8).

The sermon's interpretation is exegetically defensible because it roots the tithe in the pre-Mosaic principle of "the first," interprets it through the lens of lordship rather than transaction, and grounds it in Jesus's own affirmation (Matthew 23:23). Even scholars skeptical of a direct tithing command agree that systematic, proportional, and generous giving is clearly expected of Christians.

Common Misapplication: Prosperity Gospel

The sermon carefully avoids the transactional framing that characterizes prosperity theology. Pastor Wells explicitly stated: "Tithing isn't about transaction. Tithing is about transformation." This is an important corrective. Malachi 3:10's promise of blessing is covenantal and communal — it is not a guaranteed individual financial return on investment.

7. Theological Implications

The Doctrine of Divine Ownership

The tithe is grounded in a fundamental theological claim: everything belongs to God. Psalm 24:1 declares, "The earth is the LORD's, and everything in it." Deuteronomy 8:17–18 warns Israel against saying "my power and the strength of my hands have produced this wealth for me," reminding them that God gives the ability to produce wealth. The tithe is a regular, embodied confession of this truth. As Pastor Wells's illustration demonstrated, the $10,000 was never the servant's money to begin with.

The Doctrine of Prevenient Grace

Abram's tithe in Genesis 14 is a response to blessing already received, not an attempt to earn blessing. This maps onto the broader biblical pattern: grace precedes obligation. Israel was redeemed from Egypt before receiving the law at Sinai. The tithe, properly understood, is a response to grace already given — not a mechanism to secure it. This is theologically essential and guards against moralism.

Lordship and Sanctification

Matthew 6:24 establishes that the human heart cannot be divided in ultimate loyalty. The tithe functions as a regular, concrete act of reorientation — what the Puritan tradition called a "means of grace." John Wesley understood financial stewardship as integral to sanctification: "Earn all you can, save all you can, give all you can." The act of tithing disciplines the affections, forming the heart around God's priorities over time.

Eschatological Dimension

The Parable of the Talents (Matthew 25) introduces an eschatological horizon to stewardship. How we manage what God entrusts to us has eternal significance. This is not about earning salvation but about the reality that faithful discipleship — including financial discipleship — has consequences that extend beyond this life.

8. Practical Application

The depth of the biblical theology behind tithing transforms how we approach it. Here are specific ways this scholarship informs lived discipleship:

Move from rule to principle. Pastor Wells distinguished between rules and the principles beneath them. When you understand that the tithe is rooted in the pre-Mosaic principle of "the first," you stop asking "do I have to?" and start asking "what does my financial life reveal about what I actually believe about God?"

Audit your functional lords. Matthew 6:24 invites honest self-examination. Where does your financial anxiety spike? Where do you feel most resistant to generosity? These are often indicators of where mammon has gained functional lordship. Use those moments as diagnostic tools for prayer.

Begin or recommit to systematic giving. If you are not yet tithing, the sermon's invitation is to start — not as a transaction, but as a test you bring to God (Malachi 3:10). Many find it helpful to begin with a smaller percentage and grow toward the full tithe, treating it as a journey of faith.

Understand your giving as participation in mission. As Pastor Wells noted, when you give through the church, you are not merely funding an institution — you are, per Hebrews 7:8, bringing your offering to the living Christ. Every dollar given through a healthy local church extends the reach of the gospel.

Practice "open hands" worship. The sermon's closing image — moving from lifted hands to open hands — captures the integration of worship and stewardship. Consider incorporating a moment of intentional surrender in your personal prayer when you give, acknowledging that what you hold belongs to God.

Engage your small group or community. Financial discipleship is rarely practiced in isolation. Consider discussing these themes openly in community, normalizing conversations about money that are grounded in Scripture rather than cultural taboo.

9. Discussion Questions

Observational

In Malachi 3:8–10, God accuses Israel of "robbing" him. What specific actions constitute this robbery according to the text, and what does the severity of this language suggest about God's view of the tithe?
Pastor Wells traced the principle of "the first" through three biblical patterns: the firstborn, the first fruits, and the first tenth. What scriptures does each pattern draw on, and what do they share in common theologically?
What is the stated purpose of the tithe in Malachi 3:10 ("that there may be food in my house")? What does this reveal about the practical function of the tithe in Israel's community life?

Interpretive

Pastor Wells argued that Abram tithed because he recognized God's blessing, not in order to be blessed. How does this distinction change the way you understand the relationship between tithing and God's provision?
How does the geocentric/heliocentric illustration function theologically in the sermon? What is the "meocentric model" and how does the tithe serve as a corrective to it?
Jesus affirms tithing in Matthew 23:23 while rebuking the Pharisees. What does his statement — "you should have practiced the latter without neglecting the former" — tell us about how the tithe relates to broader justice and mercy concerns?

Theological

The sermon claims that "tithing isn't about stewardship — it's about lordship." What theological distinction is being drawn here, and how does Matthew 6:24 support or complicate this claim?
If God owns everything (Psalm 24:1), why does he ask for only ten percent? What does the tithe reveal about how God relates to human freedom, ownership, and responsibility?

Applicational

Pastor Wells described a shift in his own heart from asking "God, can I trust you?" to "God, can you trust me?" How does this reframing change your approach to financial discipleship? What would it look like practically for you to "sign up" to be a person with open hands?
The sermon identifies a gap between intellectual agreement with the principle of tithing and actually practicing it. What are the most common rationalizations people use to delay or avoid tithing, and how do the biblical texts addressed in this sermon respond to each one?
If tithing is described as "transformation" rather than "transaction," what transformation should we expect — and how would we recognize it in our own hearts over time?

Investigative

Research the three types of tithe in the Mosaic Law (Levitical tithe, Festival tithe, and Poor tithe in Numbers 18 and Deuteronomy 14). How does understanding the full scope of Israel's giving system change or deepen your understanding of what "bringing the whole tithe" meant for an Israelite — and what proportional generosity might look like for a Christian today?

10. Recommended Resources

Accessible (Motivated Lay Readers)

Randy Alcorn, The Treasure Principle (Multnomah, 2001) A brief, accessible, and theologically grounded introduction to biblical generosity. Alcorn argues for a "treasure principle" rooted in Matthew 6:19–21. Excellent starting point for anyone wanting to go deeper than the sermon.

Craig Blomberg, Neither Poverty nor Riches: A Biblical Theology of Possessions (IVP Academic, 1999) Blomberg surveys the entire biblical witness on wealth and possessions in an accessible but scholarly format. Particularly strong on the Old Testament background and Jesus's teaching.

YouVersion Bible App — Reading Plan: "Firstfruits: A Study of Biblical Generosity" A practical devotional resource for applying these themes daily.

Intermediate (Comfortable with Theological Terms)

Thomas E. McComiskey, The Expositor's Bible Commentary: Minor Prophets (Zondervan) Solid evangelical commentary on Malachi with careful attention to the Hebrew text and historical context of Malachi 3. Accessible to motivated lay readers with some biblical background.

Craig Keener, The IVP Bible Background Commentary: New Testament (IVP Academic, 1993) Essential for understanding the cultural and historical context of Matthew 6. Keener's notes on mammon and the Sermon on the Mount are particularly illuminating.

David A. Croteau, ed., Perspectives on Tithing: Four Views (B&H Academic, 2011) This four-views format presents the major interpretive positions on tithing — including both those who see it as binding and those who do not — with responses from each contributor. Ideal for serious learners who want to engage the debate honestly.

Advanced (Seminary-Level Engagement)

Walter Kaiser Jr., Toward Old Testament Ethics (Zondervan, 1983) Kaiser's treatment of Old Testament law, including tithing, within the framework of biblical ethics. Essential for understanding how Mosaic law relates to the Christian life.

Peter Gentry and Stephen Wellum, Kingdom through Covenant (Crossway, 2012) For readers wanting to understand how the covenant framework of the Old Testament (including Malachi's covenant lawsuit) relates to the new covenant. Provides the theological architecture behind the sermon's biblical theology.

F. Charles Fensham, "Nehemiah," in The New International Commentary on the Old Testament (Eerdmans) For those wanting to understand the historical context of Malachi 3 more deeply, Fensham's commentary on Nehemiah illuminates the post-exilic setting and the collapse of the storehouse system that Malachi addresses.

This guide is designed to be used over multiple sittings. Consider working through the Word Studies and Cross-References in one session, the Exegetical and Historical sections in a second, and the Discussion Questions in a group setting. The goal is not merely to know more about the tithe — it is to encounter the God who is generous, faithful, and worthy of first place in every dimension of our lives.