Success and Youth Ministry

(This is a paper written in response to the question below. It is by no means an exhaustive treatment of the subject, nor does it include all of the different aspects of the desires of the youth minister. As experienced in ministry is gained and spiritual maturity is achieved, it should come as no surprise if the below issues discussed are changed.)

What does a successful youth group look like?


The author of this response is currently a youth minister. He has been involved in youth ministry for over seven years, and holds a Bachelor of Christian Education. He received the call to ministry when he was fourteen, and has spent over half of his life working toward this goal.

Interesting, the concept of success in ministry is a unique one, regardless of the area (whether youth, adult, or children ministry).  Success is defined as “the fact of getting or achieving wealth, respect, or fame; the correct or desired result of an attempt; someone or something that is successful: a person or thing that succeeds”.[1] It is the second definition, the “correct or desired result”, upon which a biblical idea of success is built.  The English word success appears eleven times in both the Old and New Testaments.[2] In all the instances found, success is defined by the second reference from Merriam-Webster. This is the basis for evaluating success (or lack thereof) of the youth ministry of Terranova Church. With this idea of what success is, it is important next to outline the desires or goals for the youth ministry. Then a proper examination of the success or failures of said ministry can be investigated.


One goal of the youth ministry of Terranova Church is to see spiritual development in the lives of both the youth and the youth ministry team. There are several avenues by which this is accomplished. Daily Scripture reading and prayer are the priority. In order to help facilitate growth and consistency, devotional guides are provided by the youth minister. These guides are written for two purposes: to provide a daily study for the teens to use in order to develop the godly habit; secondly to teach the students (and youth ministry team) how to study.[3] Included in the daily Scripture reading are five facets: prayer, read, study, meditate, and memorize. For the first week a sample prayer is included in order to help the teenager focus his or her mind on the God’s Word. The reading section lists a verse or verses to read. Then a list of questions are given for the student to answer.  A paragraph of meditative thoughts is provided next. Usually it includes a challenge or thought upon which to meditate for that day. Finally the guide concludes with a verse of Scripture to memorize. So both desired outcomes Scripture and prayer are accomplished, assuming the involvement of the student.

Another, more broad, method of developing the spiritual life of students and members alike is the weekly preaching of God’s Word. The youth minister prepares expository sermons, walking through with the teens certain books of the Bible.[4] Topical messages are utilized as well. However, the majority of the preaching takes place in a sequential manner working through specific books of the Bible. By preaching the Word of God, believers are encouraged, comforted, convicted, and provide the means by which they may experience God work in their hearts.  To the unbeliever, it is the means by which glorious conversion takes place.

The evaluation of this aspect is at once easy and difficult. It is easy because one simply asks the student if they have spent time in God’s Word and in prayer. It is difficult, because the student can be dishonest. It is also difficult because one can read and pray but have no heart in the matter. The easiest way to see success in this area is the change that will take place should the student or youth ministry team member implement this in their respective lives.

A second desire is ministry involvement. It is the desire of the youth minister (as well as Scripture) that students become involved in ministry, both in the church and out of the church. This is accomplished through several ways as well. It is vital for believers to be involved in ministry. It is equally important for students who are believers to be involved in ministry. Terranova Church provides many opportunities for youth to engage in ministry. Foreign and state-side missions’ trips are held regularly, and camps where students can help serve and minister are attended. Sunday morning worship is held by the students at varying times. The students lead the worship service every Wednesday. Projects, such as feeding the homeless and completing work at members and non-members houses, are completed.

Evaluating the success of this is rather easy, for it requires only sight to see the student completing one of the services mentioned above.[5] When the youth engage in worship, for Wednesday and Sunday, they appear in public. If they are working on cleaning up a non-member’s house you simply can look and see them accomplishing the task. While it is certainly impossible for every student to be involved in one aspect (such as leading worship), there are enough opportunities for them to serve.

A third goal for the student is to develop into a godly adult. The means mentioned previously are used to accomplish this goal. Furthermore, utilizing parents, college students, and young adults to provide examples and encouragements as to how a youth should develop into a godly adult are an excellent way to teach them. The example is taken from Titus 2.4 where Paul admonishes Titus to follow an age-facilitated training mode. This allows adults to plug into the church and minister as well as giving the students examples of what a godly life should look like.

This goal is a time-focused evaluation. Once the student has reached an age where they are considered an adult, if the student is living a godly life then there is success. If the student is not, the failure has been met. Of course this does not mean that the failure lies in the adult, for the student has his or her own responsibility to live the life that God has called the believer to live. However, it would be wise on the part of the adults and youth ministry team members to evaluate those involved in ministry as well as the means by which ministry is taking place. This will enable errors to be examined and replaced, as well as provide encouragement to those ministering by confirming the biblical foundations of said ministry.

Evangelism, whether local or global (which some choose to call missions) is another goal for the youth ministry at Terranova Church. Outreach services are held in order for students to bring their friends and family to hear the Gospel preached. This is the main method of reaching the lost: building relationships. In the estimation of the youth minister, door-to-door evangelism does not work as well as relational evangelism. Street preaching, though once an incredible method of bringing men and women into a saving knowledge of God, is now looked on by unbelievers as an act of madness.[6]

Success here is measured by several ways. When students bring their friends and family it is a success. Regardless of the acceptance or rejection of the visiting individual, success has been obtained.[7] When those individuals are brought by the good pleasure of God into the fold of His flock, success has taken place.


Success is a unique term, one that comes with a great deal of misunderstanding. When one adds into the discussion God and ministry, the confusion is almost baffling. However, a biblical understanding of success and its influence into the life of the church provides the youth ministry of Terranova Church the ability to set goals and see their accomplishments. Thus success is sought after and achieved, but this only by the wonderful grace of Jesus Christ.

[1], v. success, accessed 4/12/2015

[2] Gen. 24.12; 27.20; Josh. 1.7-8; 1 Sam. 18.14-15, 30; Neh. 1.11; Job 5.12; Ps. 118.25; Pro. 3.4 all refer to success as achieving a desired goal. This will form the basis of success for the youth minister of this paper.

[3] This enables to students (and youth ministry team members) to learn what questions to ask, how to ask them, and where to find the answers. A similar devotional guide was provided for the youth minister when he was a teenager and they helped develop the habit throughout his life.

[4] Another benefit of preaching expository messages is that the devotional guides follow along with it. So the students spend a week in the section that will be preached on the coming Wednesday.

[5] Rather than reiterating what has previously been written, the assumption of a right heart will be carried through the remainder of this work.

[6] Many believers feel this way as well. Of course feelings alone should not determine the means by which the elect share the good news with the lost. However, God has given men reason to evaluate the effectiveness or ineffectiveness of the available methods of fulfilling the Great Commission (Matt. 28.18-20).

[7] When one accepts the second definition provided by Merriam-Webster, success is the accomplishment of a goal. Having a teenager bring a friend for evangelistic purpose is the achievement of that goal.

Hebrew and Greek: A Great Help

So in an article put out by Crossway I recently read several suggestions of how to continue to use and develop Hebrew and Greek by ministers. This article gives a variety of suggestions that were incredibly beneficial. But one that I took and modified was memorizing vocabulary words. 

As I read through the Bible in the mornings, I normally proceed to my prayer time. But now, rather than going straight into my prayer time, I spend a few minutes working through flash cards of verses as well as words from Hebrew and Greek. I have stated out with three for each category, and as time permits I will add anywhere from one to three new words as I get them down. I know it isn’t much, but for right now it’s about do right now.

Another suggestion, and I haven’t been able to do quite yet, is to read my devotions from the original languages . While this would be amazing, I’m not yet that proficient. But for an aspiring Ph. D student, it’s an imperative!!

What are ways you continue to use the original languages throughout your busy life? I would love to here about your successes and failures.

Hebrew Syntax

Syntax is described as “the scientific study of word usage in clause construction. Syntax considers the ordering and arrangement of works into sentences as well as the linguistic study and analysis of sentence structure.”[1] For Biblical Hebrew (hereafter BH), syntax plays an enormous role in linguistical studies and proper interpretation. Arnold and Choi note the importance of understand BH syntax when they write, “At the heart of biblical interpretation is the need to read the Bible’s syntax, that is, to study the way words, phrases, clauses, and sentences relate to one another in order to create meaning.”[2] Before syntax can be understood a basic knowledge of language structure must be examined.[3] There are five basic levels of “language structure”.[4] The authors of A Biblical Hebrew Reference Grammar list those levels: phonetic, morphological, syntactical, semantic, and textual.[5] As Choi and Arnold pointed out, the basics of phonetics and morphology cannot provide proper interpretation.[6] However, once these basics of have been understood then the work of examining syntactical structures can begin.[7]

Several grammars for BH are divided into similar categories in dealing with syntactical studies: nominals, verbs, particles, and finally clauses.[8] The basic structure for these grammars is similar. They work through individual words (nominal, verbs, and particles) and then examine the functions of clauses (both dependent and independent). For nominals this includes several aspects: number, gender, or the construct position.[9] Verbs require more examination as they contain more information in single Hebrew words.[10] In fact, the vast majority of grammars spend massive amounts of space dealing with verbals.[11] Particles are dealt with next in grammars, and these words (including prepositions, adverbs, negatives, conjunctions, relative, accusative, and existential particles)have an enormous impact on BH.

Perhaps the most difficult thing for the student of BH to accomplish is to master the ability to comprehend and correlate clauses. A clause is “the most basic form of a complete thought, whether all or part of a complete sentence.”[12] There are three types of clauses (though they can further be divided into even more distinct clauses): main, subordinate, and coordinate clauses.[13] The basic idea behind a clause is “a group of words containing a subject and only one predicate.”[14] The clause marks a unique transition from a single unit (a word such as a noun or verb) into a more complex unit of thought.[15]

Understanding these words and groups of words will enable to the student of BH to analyze and interpret the Bible. It is necessary to move from the basic structure (simply a word) to the more detailed clauses. Students must learn the terms and employ them in their exegetical work.

[1] Todd J. Murphy, Pocket Dictionary for the Study of Biblical Hebrew (Downers Grove, Ill.: InterVarsity Press, 2003), 165.

[2] Bill T. Arnold and John H. Choi, A Guide to Biblical Hebrew Syntax (New York, N.Y.: Cambridge University Press, 2003), 1.

[3] Choi and Arnold note the need for more than a basic knowledge, noting, “Students often learn to discern the elementary phonology and morphology in order to ‘read’ the biblical text.”, 1.

[4] Christo H. J. Merwe, Biblical Hebrew Reference Grammar (Sheffield: Sheffield Academic Press, 1999), 51.

[5] Ibid., 51-52.

[6] Choi and Arnold, 1.

[7] Pratico and Van Pelt spend twenty-two chapters laying the necessary foundation of phonology and morphology before they even touch on syntax. See Gary Davis Pratico, and Miles V. Pelt, Basics of Biblical Hebrew Grammar (Grand Rapids, Mich.: Zondervan, 2001), 271. They write, “Because you have already encountered numerous verbal sentences in your study of the Qal stem, the following discussion should simply make explicit what you  probably already know implicitly. In other words, the point of the following discussion is to organize and clarify many issues of verbal syntax with which you should already be familiar.”

[8] See Arnold and Choi; Merwe; Ronald J. Williams and John C. Beckman, Williams’ Hebrew Syntax (3rd ed. Toronto: University of Toronto Press, 2007); and Malcolm John Albert Horsnell, A Review and Reference Grammar for Biblical Hebrew (Hamilton, Ont.: McMaster University Press, 1998).

[9] Williams, 1, 5, and 7. They include additional information though for the sake of brevity the list chosen will remain the same.

[10] For example, the Hebrew word שָׁמַר has within it person (third), number (singular), and gender (masculine). In addition to this there is tense, voice, and mood.

[11] Perhaps the most detail is given in Horsnell’s work, on pages 286-307; Williams covers pages 56-95; and Arnold and Choi cover pages 36-92.

[12] Murphy, 41.

[13] Ibid.

[14] Choi and Arnold, 162.

[15] Ibid., 163. They write, “Thus, sentences combine to create texts, which may be further analyzed in terms of text-linguistic conventions of cohesion and rhetorical organization. So the grammatical hierarchy moves from word to phrase to clause to sentence to discourse.”

Textual Criticism

Textual Criticism has been defined as “the study of copies of any written work of which the autograph (the original) is unknown, with the purpose of ascertaining the original text.”[1] Some scholars question the ability to recover the original text because of the absence of those autographs.[2] However, this should not alarm the student of textual criticism, for in the case of the Hebrew Bible (hereafter HB) there is a 90% agreement rate; the Greek New Testament (hereafter GNT) enjoys a variation rate of less than 7%.[3]

An understanding of the basics of Textual Criticism (both for the HB and the GNT) will enable the student to have a greater appreciation for the Scripture that believers now hold in their hands, “When holding the modern Old Testament text in our hands, it is difficult to comprehend all the lives and talent dedicated to preparing it for more than three thousand years.”[4] In addition, the student of the HB must have an understanding of the variations found within as well as the ability to examine those variations in order to determine the original text (or, in some cases, the final text).[5] To begin with, textual criticism, specifically that of the HB, has a greater difficulty than that of the GNT. For one, until the discovery of the Dead Sea Scrolls (here after DSS) there were only a “few extant, early manuscripts or fragments of the Old Testament…”[6] The oldest extant manuscript was from “the ninth century A.D.”[7] With the discovery of the DSS scholars had a wealth of new manuscripts, both complete and incomplete.[8]

However, as much information was provided for scholars and academics, the discovery also generated questions that have created debates.[9] The discussion centers around the evidence of that there existed families of texts from which the HB has developed throughout its history. Wegner describes the situation, “It is fairly well accepted among scholars that the Dead Sea Scrolls give evidence that at least three textual traditions were prevalent about the third century B.C…”[10] The manner of how many families (or textual traditions) and how they came to be is debated.[11] Regardless, this information makes it difficult for the textual critic to determine which variance should be favored over the other. The other aspect of the HB that creates difficulty is determining if the text was corrected at a later point of its creation (e.g., the book of Genesis and the added gloss of “Dan”) or whether the original was lost through transmission and scribal errors.[12] For example, Wegner writes, “In Genesis 14:14, the city of Laish (Judg 18:29), or Leshem (Josh 19:47), is called ‘Dan’ before its name was ever changed to ‘Dan,’ and no manuscript evidence suggests a different reading. It is most likely that an editor later changed it so that his readers would understand which city was being indicated.”[13] Wegner provides two additional examples of how scribes have apparently added information that would clear up the confusion that might have occurred in the original.[14] These glosses that were added seem, as Wegner notes, to have been a part of the original text.[15] The reason that this causes trouble for the textual critic is that it seems one of two things are possible: either the original text was not complete, in the sense that the additional gloss was necessary for proper understanding; or the original text was complete but somehow the gloss made its way into what would come to be defined as the authoritative text.

Added to the difficulty of the HB textual critic’s work is the proposed goal. There are many goals that textual critics hope to achieve, and while space does not allow a thorough treatment of these goals, a summary of them should provide the student with a basic knowledge of them. There are three main divisions of goals that Wegner further divides into six.[16] The first division attempts to find the original text. The second division attempts to restore the original texts, i.e. several authorized texts. The final goal attempts to publish all variants of the HB.[17]

Once the understanding of the extant materials has been gained (at least in part) and the goal has been established, the textual critic must then work through the available evidence, determine the most accurate reading, and then supply the necessary reasons for the proposed change.[18] The steps are incredibly meticulous and must be constantly reexamined in order to determine what would be the most plausible original reading.[19]

The last thing the textual critic must do in order to properly execute this most sacred work is to understand the materials available. This requires a great deal of work, as the evidence available is large and complex.[20] The terms primary source and secondary source delineate what type of evidence it is. Primary sources are those that contain parts of the HB.[21] The secondary sources are those that may be translations, commentaries, etc.[22]

Textual criticism, specifically that of the HB, requires work, scholarly integrity, and an understanding of several areas of research. But the goal of attempting “to establish the most reliable reading of the text” is a high one, and one that the textual critic must attain.[23]

[1] J. Harold Greenlee, Introduction to New Testament, Textual Criticism (Grand Rapids: Eerdmans, 1964), 1.

[2] Jason Sexton, “NT Textual Criticism and Inerrancy.” The Master’s Seminary Journal 17, no. 1 (2006), 51

[3] Paul D. Wegner, A Student’s Guide to Textual Criticism of the Bible: Its History, Methods & Results (Downers Grove, Ill.: IVP Academic/InterVarsity Press, 2006), 24-25.

[4] For an extensive treatment of the subject, see: Paul D. Wegner, A Student’s Guide to Textual Criticism of the Bible: Its History, Methods & Results (Downers Grove, Ill.: IVP Academic/InterVarsity Press, 2006), 89; Bruce M. Metzger, New Testament Textual Criticism: Its Significance for Exegesis : Essays in Honour of Bruce M. Metzger (Oxford: Clarendon Press ; 1981).

[5] The transmissions, development, and variations found in the HB are detailed in Wegner, 58-78.

[6] Wegner, 26.

[7] Ibid., 89.

[8] Ibid., 27-28; see also Thatcher, Tom, Mary L. Coloe, and Society of Biblical Literature. John, Qumran, and the Dead Sea Scrolls : Sixty Years of Discovery and Debate. Society of Biblical Literature: Early Judaism and Its Literature. (Atlanta: Society of Biblical Literature, 2011)

[9] Wegner, 90-92.

[10] Ibid., 90.

[11] Ibid., 63-70. Table 3.1, Figures 3.5 and 3.6 are extremely helpful in provided an illustration in how these families are believed to have come down through time.

[12] More information about the errors that occur in transmission can be found in Wegner, 44-57.

[13] Ibid., 30.

[14] Ibid., 30-31. Wegner interestingly notes, “Since these parts appear in all the extant Hebrew manuscripts and ancient versions, they must have been put into the text fairly early and apparently were part of the authoritative text maintained by the scribes. Thus our understanding of the final form of the text must include at least these types of modifications of the text.”

[15] Ibid.

[16] Ibid., 31.

[17] Wegner breaks them down the following ways: Restore the original composition; restore the final form of the text; restore the earliest attested form; restore accepted texts; restore final texts; restore all various “literary editions” of the Old Testament. See Wegner, 31.

[18] Wegner provides a detailed treatment of the topic, 120-135.

[19] See specifically Wegner, 127-129.

[20] Ibid., 140-201.

[21] The primary sources are: the Silver Amulets, DSS, and the Nash Papyrus. Wegner, 140-161.

[22] The main secondary sources are: the Samaritan Pentateuch, Septuagint, and the Targums. Ibid., 166-200.

[23] Ibid., 24.

Walking Through Genesis- Chapter 21

This chapter is loaded with applicable truths. And it will take some time to make our way through all of them.


To begin with, God keeps His promises! God promised Sarah and Abraham that they would have a son. And “at the time of which God had spoken to them” (21.3) Abraham and Sarah had Isaac. What an amazing lesson that we need to grasp today! God has made so many promises, and yet we often (or should I say “I”?) live as though we did not believe them.

Secondly, God cares for people. Though He had promised Abraham a son, and though Abraham attempted to circumvent God’s will, God still cared about Ishmael. In fact He said He would bless Him!

And finally we see how two people (here are people of power) can handle conflict. They communicated the problems between them and addressed them accordingly. How can we learn from this! So often our arguments are so petty and they can be solved from a simple discussion!

Walking Through Genesis- Chapter 20

In Genesis chapter 20 we encounter a King who has incredible morals: Abimelech. It is from this pagan king, rather than the prophet of God, that we can learn some valuable lessons.

First, Abimelech acted in integrity when he discovered that Sarah was Abraham’s wife as opposed to his sister. Through a deceiving half truth Abraham reported that Sarah was his sister. Under this assumption Abimelech took her into his own house. Now, what Abimelech saw in a 80+ year old lady is not given. What we are told, however, is that Abimelech was warned in a dream not to touch her and he didn’t. This speaks much to his character, and unfortunately for Abraham little for his. None of us would blame him, for we would all seek self-preservation. But Abraham’s half truth ended in a completely lie and almost cost a man’s life and ultimately his nation.

Second, from Abrahm we learn that a half truth is not truth but a lie. The reason God spared Abimelech was because he was an upright man. He was operating under the impression that she was Abraham’s sister as opposed to his wife. We must be careful in this day and age that we aren’t speaking with these half truths. Let our no’s be no’s and our yes’s be yes’s.

Walking Through Genesis- Chapter 19

Chapter 19 is perhaps one of the saddest chapters in the Bible. The destruction of the cities is bad enough, but Lot’s own love for the city as well as the sinful acts of his two daughters causes us to wonder how the Bible could refer to him as “righteous Lot” (See 2 Peter 2.7). Additionally, the utter depravity of the men of Sodom is explicitly seen. And again, Lot’s own wickedness is displayed in the offering of his two virgin daughters to the men for sexual gratification. The entire chapter from beginning to end is sickening. Let us take the lesson that being with the wrong influences can lead us as believers to commit the same sinful actions.

Walking Through Genesis- Chapter 18

Chapter 18 is another wonderful account of Abraham’s interactions with God, his hospitality, and his pleading for a city.

These are the three areas from which we can focus and glean truths for our lives. To begin with, Abraham had another extended conversation with The Lord. It’s interesting to see how they talked to each other. It was a simple, normal conversation, not unlike a conversation a couple of friends may have. This is encouraging to is because we know we can talk to God with a friendly approach. Care must be exercised though that we do not treat God flippantly, for He is still Lord of the universe. But we can talk to God as a Person! What a profound thought!

The second thing to note is Abraham’s hospitality. Middle Eastern customs were similar to what Abraham would do for his three guests. But we can learn from him today! While it is not normal for us to offer our home and insist someone stay for a meal, we as American Christians really need to improve on our hospitality.

The final lesson we can learn from Abraham in chapter 18 is to plead with God for people. In this case, God made known to Abraham that He was going to destroy Sodom and Gomorrah. After learning about this, Abraham and God went back and forth about sparing the city for the sake of those righteous people living there. And God, in His wonderful mercy, would promise Abraham that He would spare it for the number which would end finally at ten. We must approach God in a similar way! Have you spent time praying for lost loved ones? For friends? And for nations who have never heard of God and His Christ? Plead with Him as Abraham did! Remember God said He would spare Sodom and Gomorrah, and perhaps He will spare our loved ones, friends, and those for whom we pray from the destruction of the Lake of Fire.

I hope you have enjoyed our journey through Genesis. It is a wonderful book filled with amazing accounts as well as biblical truths for us to apply. We still have much ground to cover! So as we move through this amazing book, pray and ask God to show you new things in His Word!

Walking Through Genesis- Chapter 17

In chapter 17 Abram becomes Abraham in another meeting with God. The covenant is made through circumcision, and God promised to be with Abraham and bless him with nations and kings. But the focus tonight will be the last thing, and without a doubt the most important thing, that He would be their God.

The past few nights for our church have been devastating. A precious little angel was taken from a wonderful family. And it has affected our church. We mourn as if our own daughter has passed away. We all met tonight and prayed, cried, and took comfort in God’s Word. We lifted the family up in prayer, begging God to be with them in such a mighty and powerful way that they would find comfort in this tragedy. We wept, and not just the simple shedding of tears, our church family wept bitterly. As I held my son and prayed and talked to God, wondering why did this happen, God reminded me of Psalm 23.4, “Even thigh I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.” The valley of the shadow of death is not said to be easy. This valley in the life of this dear family and our church family is dark, terrifying. But God is with us. He is our God, that Great Comforter Who knows our sorrows and our griefs. And it is into His arms that we must run, for no other place can offer grace or comfort like Him Who is called Grace and Comforter.

When Abram saw God He fell on his face (17.3). Tonight we fell on our faces. But as God promised to Abram, so He promises to us, He will be and is our God.

As Isaiah reminds us of this God, we take comfort in his beautiful description, ““Have you not known? Have you not heard?
The LORD is the everlasting God,
the Creator of the ends of the earth.
He does not faint or grow weary;
 his understanding is unsearchable.
He gives power to the faint,
and to him who has no might he increases strength. Even youths shall faint and be weary,
and young men shall fall exhausted;
but  l they who wait for the LORD shall renew their strength;
they shall mount up with wings  like eagles; they shall run and not be weary; they shall walk and not faint.” (Isaiah 40.28-31)

I end this by imploring to pray for this dear family, our church, and for our pastor and his wife, Rit and Shannon. We all need God’s amazing grace, especially the family of that little angel.

Walking Through Genesis- Chapter 13


In Genesis chapter 13 Abram and Lot separate paths. It all began with fighting between Abram’s herdsmen and Lot’s herdsmen. Verse seven makes the additional statement, “At that time the Canaanites and the Perizzites were dwelling in the land.” Verses 8-13 then cover the details of the split, initiated by Abram. The chapter ends with God’s promise to bless Abram with land (verses 14-15) and offspring (verse 16).

There are several interesting parts of this account. To begin with, many times Lot received the raw end of the deal for separating from Abram. But upon closer examination Abram actually told Lot to separate from him. Now, could Lot have chosen a better, more moral place? Of course! But this does show us that sometimes even good people can make wrong decisions. Perhaps Lot could have stayed with Abram and found another way around the conflict between their workers. Undoubtedly the two men could have brought their workers under control and instructed them on how to deal with conflict. Before we move on, I will say that it is easy to pass judgment from the present looking back, but we must remember that unfortunately we do not have all the details of the situation.


Another important fact to note is verse 7 were the writer informs us that Canaanites and Perizzites still inhabit the land. It would have made sense economically speaking for Abram and Lot to remain together for the security and added protection against these two groups of people.

A final thought is the reasons Lot used to determine which direction to choose. Now, before we get too hard on Lot, he had cattle, and cattle need grass and water. It made perfect sense. In fact, to choose otherwise would have been foolish, at least in the eyes of the world. The Christian must not make decisions on what makes sense solely. That is, while we should do things that are logical, believers should not bypass the all important step: prayer. One aspect of Abram’s life is that he was constantly building altars (see 12.7, 8 and 13.18). One part of building altars was praying to the deity, which in this case is God (Abram also prayed at one of the altars upon his return visit, see 13.4).

So, from this chapter of Genesis, we have learned:

• Sometimes good people can make the wrong decision or can influence others to make the wrong decision.

• Strife often becomes a barrier to protection, encouragement, and good relationships. Proverbs tells us that pride brings contention (Proverbs 13.10). And we learn from Christ’s example that humility cures hardships on relationships (see Philippians 2.3-8).

• When making decisions, follow Abram’s example of seeking God’s face. He knows the best way to take, and while it may appear to be the opposite of what makes sense humanly speaking, God’s ways are above ours (Isaiah 55.8).