NKJV, Maxwell Leadership Bible, Third Edition: Holy Bible, New King James Version

By Thomas Nelson

Every believer is a person of influence. In the Maxwell Leadership Bible, leadership expert John C. Maxwell shows you the principles of leadership taught in God’s Word and how to use them. Whether you are an employee, a boss, a parent, or a neighbor, you are a person of influence in your part of the world. Throughout the pages of Scripture, John Maxwell has assembled the time-tested and irrefutable biblical principles of leadership to equip and encourage leaders with his signature approach, including the 21 Laws of Leadership, the 21 Qualities of a Leader, biographical profiles, and hundreds of notes.

Features include:

• Now available in Thomas Nelson’s NKJV Comfort Print® typeface
• Over 120 “Profiles in Leadership” lessons drawn from the people of the Bible
• Hundreds of compelling short articles and notes on mentoring and influence
• A complete reference index to the 21 Laws of Leadership and the 21 Qualities of a Leader
• Easy-to-read 9-point print size

• Language: English
• Publisher: Thomas Nelson
• Release date: Oct 9, 2018
• ISBN: 9780785218661

Book preview

The

Maxwell Leadership Bible

Third Edition

John C. Maxwell

Executive Editor

www.thomasnelson.com

The Maxwell Leadership Bible, Third Edition

Copyright © 2002, 2007, 2018 by Maxwell Motivation, Inc.

The Holy Bible, New King James Version

Copyright © 1982 by Thomas Nelson

Thomas Nelson is a registered trademark of HarperCollins Christian Publishing, Inc.

ePub Edition October 2018: 978-0-785-21866-1

---

Library of Congress Control Number: 2018937823

---

The text of the New King James Version (NKJV) may be quoted or reprinted without prior written permission with the following qualifications:

(1) up to and including 1,000 verses may be quoted in printed form as long as the verses quoted amount to less than 50% of a complete book of the Bible and make up less than 50% of the total work in which they are quoted;

(2) all NKJV quotations must conform accurately to the NKJV text.

Any use of the NKJV text must include a proper acknowledgment as follows: Scripture taken from the New King James Version. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

However, when quotations from the NKJV text are used in church bulletins, orders of service, Sunday school lessons, church newsletters, and similar works in the course of religious instruction or services at a place of worship or other religious assembly, the following notice may be used at the end of each quotation: NKJV.

For quotation requests not covered by the above guidelines, write to Thomas Nelson, Attn: Bible Rights and Permissions, P.O. Box 141000, Nashville, Tennessee 37214–1000.

The Paradoxical Commandments are © copyright Kent M. Keith 1968, renewed 2001. Used by permission.

All Rights Reserved.

Information about External Hyperlinks in this ebook

Please note that this ebook may contain hyperlinks to external websites. These hyperlinks have not been activated by the publisher, who cannot verify the accuracy of these links beyond the date of publication.

Contents

How to Use This eBible

A Note from John Maxwell for the Third Edition

Introduction

God Has Already Called You to Lead

What on Earth Is God Doing?

Preface to the New King James Version®

---

Old Testament Table of Contents

---

New Testament Table of Contents

---

Table of Monies, Weights, and Measures

Index of Leadership Articles

Leadership Laws

Leadership Qualities

Leadership Issues

Profiles in Leadership

Winning with People

25 Ways to Win with People

Talent Is Never Enough

The 360-Degree Leader

High Road Leadership

6 Strategies for Extraordinary Leadership

Shake Salt and Shine Light

The Difference Maker

Ethics 101

Thinking for a Change

Leadership Lessons from the Nativity

Today Matters

Spiritual Growth Rule of 5

Three Laws of Growth

Live Like Someone Valued by God

Working Alongside a Miracle-Working God

Learning to Listen to God

Finishing Well

---

OLD TESTAMENT

---

Genesis

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50

---

Exodus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40

---

Leviticus

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27

---

Numbers

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36

---

Deuteronomy

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34

---

Joshua

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

---

Judges

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

---

Ruth

1 | 2 | 3 | 4

---

1 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31

---

2 Samuel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

---

1 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22

---

2 Kings

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25

---

1 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29

---

2 Chronicles

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36

---

Ezra

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10

---

Nehemiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

---

Esther

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10

---

Job

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42

---

Psalms

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 | 101 | 102 | 103 | 104 | 105 | 106 | 107 | 108 | 109 | 110 | 111 | 112 | 113 | 114 | 115 | 116 | 117 | 118 | 119 | 120 | 121 | 122 | 123 | 124 | 125 | 126 | 127 | 128 | 129 | 130 | 131 | 132 | 133 | 134 | 135 | 136 | 137 | 138 | 139 | 140 | 141 | 142 | 143 | 144 | 145 | 146 | 147 | 148 | 149 | 150

---

Proverbs

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31

---

Ecclesiastes

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12

---

Song of Solomon

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8

---

Isaiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66

---

Jeremiah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52

---

Lamentations

1 | 2 | 3 | 4 | 5

---

Ezekiel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48

---

Daniel

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12

---

Hosea

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14

---

Joel

1 | 2 | 3

---

Amos

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9

---

Obadiah

1

---

Jonah

1 | 2 | 3 | 4

---

Micah

1 | 2 | 3 | 4 | 5 | 6 | 7

---

Nahum

1 | 2 | 3

---

Habakkuk

1 | 2 | 3

---

Zephaniah

1 | 2 | 3

---

Haggai

1 | 2

---

Zechariah

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14

---

Malachi

1 | 2 | 3 | 4

---

NEW TESTAMENT

---

Matthew

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

---

Mark

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

---

Luke

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

---

John

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

---

Acts

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

---

Romans

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

---

1 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

---

2 Corinthians

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

---

Galatians

1 | 2 | 3 | 4 | 5 | 6

---

Ephesians

1 | 2 | 3 | 4 | 5 | 6

---

Philippians

1 | 2 | 3 | 4

---

Colossians

1 | 2 | 3 | 4

---

1 Thessalonians

1 | 2 | 3 | 4 | 5

---

2 Thessalonians

1 | 2 | 3

---

1 Timothy

1 | 2 | 3 | 4 | 5 | 6

---

2 Timothy

1 | 2 | 3 | 4

---

Titus

1 | 2 | 3

---

Philemon

1

---

Hebrews

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13

---

James

1 | 2 | 3 | 4 | 5

---

1 Peter

1 | 2 | 3 | 4 | 5

---

2 Peter

1 | 2 | 3

---

1 John

1 | 2 | 3 | 4 | 5

---

2 John

1

---

3 John

1

---

Jude

1

---

Revelation

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22

---

How to Use This eBible

What is the difference between an eBook and a print book?

eBook versions of Bibles contain all the content and supplementary materials found in the original print versions and are optimized for navigation in the various apps and devices used for display. eReaders recognize text as one fluid string and are formatted in a single column, which differs from the multi-column layout seen in many print version Bibles. Therefore, some content may not match the exact appearance of the original print version, but instead uses hyperlinks to navigate between related content.

How do I use the eBook Table of Contents?

*Important Note: Be sure to consult your device manufacturer’s User’s Guide for device-specific navigation instructions.*

The Table of Contents is generally formatted in the same order as the original print version and hyperlinked as follows:

• Front matter – Introductory articles

• Bible books and chapters

• Back matter – Supplementary materials

To navigate to specific Bible books, chapters, or verses, please note the following:

• Book links (Ex. Genesis) go directly to the Introduction of each book, or the beginning of that Bible book if there is no introductory text.

• Chapter links go directly to the beginning of the chapter associated with a book.

• Use the device’s Next Page/Previous Page buttons or functions to scroll through the verses in each chapter.

• Every Bible book and chapter hyperlink in the Bible text returns or goes back to the Table of Contents. Or, use the device’s back button or function to go back to the last selection.

How do I navigate supplementary materials?

Within articles and supplementary materials, every Scripture reference or article title is hyperlinked directly to the location of that content. Use the device’s back button or function to go back to the last selection. The following provides more specific instructions for specific types of content found in this ebook.

Footnotes (Translators’ Notes) are marked with small, hyperlinked letters a to point out verses that will explain the referenced verse, word or phrase.

• Select the hyperlinked letter in the main Bible text to the corresponding footnote(s).

• Select the hyperlinked letter to the left of the footnote(s) and you are returned to the main Bible text or use the device’s back button or function to go back to the last selection.

Articles and Features related to Bible content are accessible through the pointer links that are interspersed throughout the Bible text.

• Select the hyperlinked content title at the end of a paragraph where referenced Bible verse(s) appear to go to its location in the Annotations section at the end of each Bible book.

• Select the hyperlinked title entry to go back to the Bible verse location, or use the device’s back button or function to go back to the last selection.

Indexes are features that supplement the Bible text and are hyperlinked directly to the content-specific location following the main Bible text.

• Select the hyperlinked entry in the Table of Contents to the specific article, list, or index.

• Select the Bible reference or article hyperlink to the corresponding main Bible text or article.

• Use the device’s back button or function to go back to the last selection.

A Note from John Maxwell for the Third Edition

Welcome to The Maxwell Leadership Bible. You may be aware that the Bible can change your life. Did you know that it can also change your leadership? I say that because the Bible is the greatest leadership book of all time. Everything I know about leadership and have taught for nearly fifty years I learned from reading and studying the Bible.

My desire in creating this new edition of The Maxwell Leadership Bible is to help you reach your potential in Christ. To create the first edition, my team and I pulled together everything I had ever taught on leadership taken from Scripture. We went through every sermon I’d preached, every lesson I’d taught, and every marginal note I’d written in all my Bibles. That first edition of The Maxwell Leadership Bible was published in 2002, and as I write this, nearly a million people have benefited from it. I can’t express how rewarding it’s been to hear stories of people whose lives have been impacted. Pastors have said that their preaching and ministry have been enriched by the leadership lessons they found in there; followers of Christ have shared how they discovered their own leadership ability and took a more active role in their churches because of it; and businesspeople who read the Bible for the first time looking to improve their leadership encountered God and accepted Christ as a result.

One of my favorite passages in Scripture is Isaiah 55:10, 11, which says,

For as the rain comes down, and the snow from heaven,

And do not return there,

But water the earth,

And make it bring forth and bud,

That it may give seed to the sower

And bread to the eater,

So shall My word be that goes forth from My mouth;

It shall not return to Me void,

But it shall accomplish what I please,

And it shall prosper in the thing for which I sent it.

What a fantastic promise! I’m so grateful God has given us His Word.

As you read this Bible, be assured that God’s purpose for you will be fulfilled. His Word will accomplish His desire in you. And my hope is that the included leadership lessons that accompany God’s Word will add value to you as God guides you in His eternal purpose for you. May it be a blessing to you, as you are a blessing to others.

JOHN C. MAXWELL

Introduction

Where do most people go to learn leadership? The answer to that question today is that they search many places. Some examine the world of politics. Others seek models in the entertainment industry. Many look to the world of business. Most people seem to look to successful CEOs, management consultants, and theoreticians with PhDs to learn about leadership.

But the truth is, the best source of leadership teaching today is the same as it has been for thousands of years. If you want to learn leadership, go to the greatest Book on leadership ever written—the Bible.

You are holding in your hands a tool that has the potential to change your life and the course of your development as a spiritual leader. It is a Bible that draws out the leadership principles that have been woven into it by the One who invented leadership. Who could possibly teach us more about leadership than God Himself?

With so many different Bibles to choose from on the shelves of bookstores today, why would anyone take the time and energy to create a Leadership Bible?

The Crying Need of the Church Today Is Leadership

The most critical problem facing the church today is the leadership vacuum that grew during the twentieth century. Church expert and statistician George Barna asserts, Leadership remains one of the glaring needs of the church. People are often willing to follow God’s vision, but too frequently they have no exposure to either vision or true leadership. Just a few years ago, Barna penned some sobering conclusions based on his research: After fifteen years of digging into the world around me, I have reached several conclusions regarding the future of the Christian church in America. The central conclusion is that the American church is dying due to lack of strong leadership. In this time of unprecedented opportunity and plentiful resources, the church is actually losing influence. The primary reason is the lack of leadership. . . . Nothing is more important than leadership.

Christ left His church on earth to do work that has an eternal impact. If the local church isn’t well led, then the bride of Christ suffers, and she will not be able fulfill her mission for this generation.

God Himself Calls Us to Leadership

God is the Ultimate Leader, and He calls every believer to lead others. God could have arranged His creation any number of ways. He chose to create human beings who possess spirits and the capacity to relate to Him and follow Him, yet who are not forced to do so. When mankind fell into sin, God could have easily executed a plan of redemption that did not include sinful people in the process. But He has called us to participate and to lead others as we follow Him. He makes that clear from the beginning: Let Us make man in Our image, according to Our likeness; let them have dominion (Gen. 1:26).

I wholeheartedly believe that everything rises and falls on leadership. By that I mean that, more than anything else, the leadership of any group or organization will determine its success or failure. You can see the impact of leadership frequently in the Bible. In ancient Israel, when God’s people had a good king, all was well with the nation. When they had a bad king, things went poorly for everyone. That’s why Scripture teaches that without a vision people perish (see Prov. 29:18).

The call to leadership is a consistent pattern in the Bible. When God decided to raise up a nation of His own, He didn’t call upon the masses. He called out one leader—Abraham. When He wanted to deliver His people out of Egypt, He didn’t guide them as a group. He raised up a leader to do it—Moses. When it came time for the people to cross into the Promised Land, they followed one man—Joshua. Every time God desires to do something great, He calls a leader to step forward. Today He still calls leaders to step forward for every great work.

Believers Often Misunderstand the True Nature of Leadership

Somewhere along the way, countless Christians became convinced that if they were going to follow Christ, they must become sheepish, quiet, and withdrawn. The problem is that they have confused meekness with weakness. As Christians we recognize our own weaknesses, but that is when God’s strength is perfected in us (see 2 Cor. 12:9). What God desires is that we display a broken boldness.

A follower of God should be a leader of people. That’s more than just being boss or having a leadership position. And it certainly doesn’t mean being pushy or in control. Jesus taught that it means serving others (see Matt. 20:25–28). While there is a gift of leadership (according to Romans 12:8), you need not possess that gift to exert your influence in a Christlike way. Leadership is influence—nothing more, nothing less. If you are being salt and light as Jesus commanded, then you have begun to obey God’s call to leadership.

All Believers Can Further Their Potential with Leadership

One of the most important leadership lessons I teach—it’s the first law in The 21 Irrefutable Laws of Leadership—is the Law of the Lid, which states, Leadership ability determines a person’s level of effectiveness. That is key when working with others. Greater than resources, talent, money, or intelligence, leadership makes the difference when it comes to making an impact. Consequently, my goal in creating this Leadership Bible is to enable you to raise the lid on your own effectiveness. I want you to reach your potential in Christ! To become more Christlike, you need to think and act more like a leader. You must become a person of influence.

Good Leadership Is the Best Means for Leaving a Lasting Legacy

We live in an age of tolerance, where protecting feelings is more highly valued than proclaiming the truth. People look with suspicion upon anyone who desires to influence others to embrace their beliefs. I want to encourage you to buck popular opinion. As Thomas Jefferson proclaimed, In matters of fashion, swim with the current. In matters of conscience, stand like a rock.

I want to challenge you to become a dedicated student of leadership—if you aren’t already one. Becoming a good leader may not guarantee that you will be able to leave a spiritual legacy for future generations, but it certainly provides you the greatest opportunity to do so.

The Law of Legacy states, True success is measured by succession. A legacy that does not include people has no eternal value. That is why leadership is critical. Make it your aim to practice transformational leadership, where people’s lives are changed from the inside out. That kind of leadership is based on character, conviction, and Christlikeness. In other words, transformational leadership follows the pattern laid down in Scripture.

The need of the hour is great. That is why I have dedicated my life to teaching leadership in the church. And I will continue to do so until God calls me home. My hope is that this Leadership Bible will be of great value and assistance to you. In addition to God’s Word, which is more precious than riches, it contains leadership truths, principles, and examples which I have drawn from the Scriptures and attempted to make accessible through case studies, profiles, outlines, and lessons. Study from it, use it in your prayer times, teach from it, and use it as a reference tool as you face leadership challenges at home, in the marketplace, and at church.

My prayer is that you will be transformed by spending time with the men and women God has used as leaders to change the world for millennia. And if you are transformed as a leader, then you won’t be able to keep from influencing your world.

DR. JOHN C. MAXWELL

God Has Already Called You to Lead

Leadership is for everyone! How can I make such a bold claim? Because every person who accepts Christ is called to influence others. Everyone. Leadership is not just for a select few.

Years ago in his book Spiritual Leadership, J. Oswald Sanders gave the best definition of leadership I’ve ever read. He simply stated, Leadership is influence. I have embraced that definition and taught it to thousands and thousands over the years. If you are a follower of Christ, then you recognize that you are called to influence others. Jesus said it this way: You are the salt of the earth. . . . You are the light of the world. . . . Let your light so shine before men, that they may see your good works and glorify your Father in heaven (Matt. 5:13–16).

It doesn’t matter if you are a CEO or a stay-at-home mom; if you call yourself a Christian, then you are called to influence others. That’s why it’s important for you to learn to become a better leader—whether you are the parent in a family, the pastor of a church, the president of a company, or a potential leader for the next generation.

The problem is that, if you are like most people, you may not wake up in the morning, look in the mirror and say, Now, there’s a godly, effective leader if I ever saw one. Today most people don’t believe they can make a positive impact on the world they live in. Even most pastors feel this way. In 1997 the Barna Research Group reported that 95 percent of American pastors said they don’t believe they have the spiritual gift of leadership. Nor do they feel they have been adequately prepared for the task of leadership.

The truth is that few people are naturals when it comes to leading others. But everyone has potential. I believe you can become a better leader, regardless of your age, gender, marital status, or profession.

Sociologists say that even introverted people will influence an average of 10,000 people in their lifetime. Just think about that! Someone who’s not even trying to lead others will impact many. Just think about what one person can do if he or she is intentional about leading—as Jesus directed us to be. What kind of impact potential has God put inside of you?

I want you to see yourself as a leader. I want you to learn from the best leaders who ever lived—the men and women in the Bible. No matter how strong or weak your leadership is—whether you are a 4 or a 9—I want you to improve and reach your leadership potential for the glory of God.

Your friend,

JOHN C. MAXWELL

What On Earth Is God Doing?

By Kevin A. Myers

Excerpted from Real Mature! How Growing Up Spiritually Gives You a Life that Really Works

How can a person make sense of the Bible? After all, it was composed by some forty authors at different times in different countries, and it covers thousands of years. What is it trying to say? What’s the story? What is God doing with humanity?

If you’ve tried reading straight through the whole Bible from the beginning, you probably found it a great challenge. Most people give up, or they pretend they know and understand more than they actually do. Nobody wants to feel or look foolish.

Many people who look to the Bible for answers become confused by it because they see only disconnected pieces. They know a story here, a verse there. And they don’t know how all the pieces fit together. It’s as if they had ten, twenty, or fifty pieces of a thousand-piece jigsaw puzzle and were trying to make sense of it. The Bible, like much of life, is just another puzzle that can’t be solved.

I believe there is a solution, and it is similar to solving a jigsaw puzzle. It starts with having the whole picture of what you’re trying to put together. If you were given a thousand-piece puzzle, how would you put it together without the picture of the finished puzzle on the box top? If you didn’t have any idea of what the complete picture looks like, it would be difficult, if not impossible, to put it together.

The Bible does have a single big picture, a context into which everything fits. Though the Bible consists of many pieces, all of those pieces tell one story—God’s big story of interaction with us, the human race. It is the big picture of what God is doing in this world. It’s the story of not only all the people who have come before us, but it is also our story, and the story of everyone who will come after us. It tells what God is doing on earth, and once you see it, you’ll wonder why you had never noticed it before.

God’s Big Story will enable you to make sense of how you got here, why you are here, and where you are going. It communicates that God put you here on purpose and for a purpose. It’s one storyline that threads from the beginning (from Genesis, the first book of the Bible) to the end (to Revelation, the last book of the Bible). And it will help you to make sense of all the pieces.

The entirety of the Bible’s big story can be summarized in a mirror-image drawing that looks like an isosceles triangle with a vertical line dividing it in half. The story has two main parts, and there are five major events in each half. The events on the left-hand side of the mirror image occur in the Old Testament. The events on the right-hand side occur in the New Testament and parallel the five Old Testament events. The remarkable symmetry of these events is no accident, and they point to the person at the apex of the triangle: Jesus Christ. Altogether, the mirror image encompasses the entire story of humankind, and when you see it laid out, all of our history makes sense.

Jesus Christ

(God)

Matthew, Mark, Luke, John

The left side line going up contains the first half of the story of humanity from the beginning of creation to Jesus. The events occur in the Old Testament. Another word for testament is contract. The left side of the mirror image tells the story of the contract God draws up with humankind through a man named Abraham. His descendants eventually became the nation of Israel.

The right side going down contains the second half of humanity’s story, from Jesus to the end of the world. These events can be found in the New Testament, which describes the story of the new contract God offers through Jesus. This contract is offered by God to everyone on earth.

To understand the big picture, you need to understand both the Old and New Testaments. I’m no lawyer, but if I were reading a contract, and it kept referring to the previous contract it replaced, I would want to read that older contract, wouldn’t you? Likewise, when trying to understand the Bible, you need to understand the old contract for the new contract to make sense.

In the Bible, the old contract sets up the new contract, and everything in the old contract points to the need for Jesus and for His arrival. Everything in the new contract points to what God did before, making the new contract possible.

If you look at the mirror image, you see that the Old Testament starts with God creating the heavens and earth along with righteous people without sin or guilt, whom God places with Him in the garden of Eden. That’s the first major event in Scripture. The next major event occurs when Satan and sin enter the world, turning people against God. When God has had enough of seeing people harm one another and dishonor Him, the third major event occurs: God destroys the world by flood.

The good news is that people bounce back; the bad news is that they return to their wicked ways. All of humankind works together in a unified effort to build the Tower of Babel in their desire to elevate themselves and declare their self-sufficiency away from God. Their actions precipitate the fourth major event: God confuses people’s languages, and He scatters them across the earth.

Fortunately, God’s love for people will not be thwarted, and He chooses to make a contract with Abraham. God promises Abraham that he will have many descendants, including the Messiah, who will provide all of humankind with a way back to Him. Abraham’s descendants become the twelve tribes that make up the nation of Israel, and the rest of the Old Testament recounts their story.

The turning point in God’s big story is Jesus, the promised messiah. This is the event upon which all of mankind’s history with God hinges. That’s why His arrival is the apex of the mirror-image triangle. Jesus is God in human flesh, and He offers mankind a new contract and fulfills God’s part in it. That is the start of the New Testament.

Jesus’ most trusted followers are the twelve disciples. These men in the New Testament parallel the twelve tribes of Israel in the Old Testament. Just as the twelve tribes found Israel, the twelve disciples found the church. Most of the New Testament tells the story of the beginning of the era of the church. You and I are currently living in this era.

The remainder of God’s big story with humankind is still in the future and is described in the last book of the Bible, Revelation. The events unfold in reverse order to the major events in the Old Testament. The people of the world will again unite. They will form a one-world government. After that God will again cause the destruction of the world, this time by fire instead of flood. Just as Satan entered the world bringing sin with him, he will be forced to exit the world along with sin, once and for all. And the story ends with people with God in paradise once again.

Why is it important to understand the big story contained in the mirror image? Because understanding Scripture is the starting point for real maturity. Growth in Christ and the full life Jesus promises in John 10:10 come as the result of engaging three areas:

The mind, which grows in maturity with biblical knowledge;

The heart, which grows in maturity with spiritual intimacy; and

The will, which grows in maturity with holy obedience.

Understanding the context of God’s big story helps you to better understand everything you read in the Bible. Understanding the Bible helps facilitate spiritual intimacy with God, and that heart engagement with God inspires our willingness to obey Him.

If we neglect any of these three areas, we will not become spiritually mature. If we elevate one at the expense of the other two, we develop blind spots that hinder our life in Christ, because

Biblical knowledge without spiritual intimacy and holy obedience becomes intellectualism.

Spiritual intimacy without biblical knowledge and holy obedience becomes emotionalism.

Holy obedience without biblical knowledge and spiritual intimacy becomes legalism.

With an ever-growing knowledge of God’s Word, you will begin to understand Him more. Your desire and ability to experience spiritual intimacy with Him will grow. And your desire to obey what He is asking of you will increase. So will your ability to follow through. As these things happen, you will grow in spiritual maturity, and your life will begin to change for the better. And so will your ability to help and serve others.

Preface to the New King James Version®

Purpose

In the preface to the 1611 edition, the translators of the Authorized Version, known popularly as the King James Bible, state that it was not their purpose to make a new translation . . . but to make a good one better. Indebted to the earlier work of William Tyndale and others, they saw their best contribution to consist in revising and enhancing the excellence of the English versions which had sprung from the Reformation of the sixteenth century. In harmony with the purpose of the King James scholars, the translators and editors of the present work have not pursued a goal of innovation. They have perceived the Holy Bible, New King James Version, as a continuation of the labors of the earlier translators, thus unlocking for today’s readers the spiritual treasures found especially in the Authorized Version of the Holy Scriptures.

A Living Legacy

For more than four hundred years, and throughout several revisions of its English form, the King James Bible has been deeply revered among the English-speaking peoples of the world. The precision of translation for which it is historically renowned, and its majesty of style, have enabled that monumental version of the Word of God to become the mainspring of the religion, language, and legal foundations of our civilization.

Although the Elizabethan period and our own era share in zeal for technical advance, the former period was more aggressively devoted to classical learning. Along with this awakened concern for the classics came a flourishing companion interest in the Scriptures, an interest that was enlivened by the conviction that the manuscripts were providentially handed down and were a trustworthy record of the inspired Word of God. The King James translators were committed to producing an English Bible that would be a precise translation, and by no means a paraphrase or a broadly approximate rendering. On the one hand, the scholars were almost as familiar with the original languages of the Bible as with their native English. On the other hand, their reverence for the divine Author and His Word assured a translation of the Scriptures in which only a principle of utmost accuracy could be accepted.

In 1786 Catholic scholar Alexander Geddes said of the King James Bible, If accuracy and strictest attention to the letter of the text be supposed to constitute an excellent version, this is of all versions the most excellent. George Bernard Shaw became a literary legend in the twentieth century because of his severe and often humorous criticisms of our most cherished values. Surprisingly, however, Shaw pays the following tribute to the scholars commissioned by King James: The translation was extraordinarily well done because to the translators what they were translating was not merely a curious collection of ancient books written by different authors in different stages of culture, but the Word of God divinely revealed through His chosen and expressly inspired scribes. In this conviction they carried out their work with boundless reverence and care and achieved a beautifully artistic result. History agrees with these estimates. Therefore, while seeking to unveil the excellent form of the traditional English Bible, special care has also been taken in the present edition to preserve the work of precision which is the legacy of the 1611 translators.

Complete Equivalence in Translation

Where new translation has been necessary in the New King James Version, the most complete representation of the original has been rendered by considering the history of usage and etymology of words in their contexts. This principle of complete equivalence seeks to preserve all of the information in the text, while presenting it in good literary form. Dynamic equivalence, a recent procedure in Bible translation, commonly results in paraphrasing where a more literal rendering is needed to reflect a specific and vital sense. For example, complete equivalence truly renders the original text in expressions such as lifted her voice and wept (Gen. 21:16); I gave you cleanness of teeth (Amos 4:6); Jesus met them, saying, ‘Rejoice!’  (Matt. 28:9); and Woman, what does your concern have to do with Me? (John 2:4). Complete equivalence translates fully, in order to provide an English text that is both accurate and readable.

In keeping with the principle of complete equivalence, it is the policy to translate interjections which are commonly omitted in modern language renderings of the Bible. As an example, the interjection behold, in the older King James editions, continues to have a place in English usage, especially in dramatically calling attention to a spectacular scene or an event of profound importance such as the Immanuel prophecy of Isaiah 7:14. Consequently, behold is retained for these occasions in the present edition. However, the Hebrew and Greek originals for this word can be translated variously, depending on the circumstances in the passage. Therefore, in addition to behold, words such as indeed, look, see, and surely are also rendered to convey the appropriate sense suggested by the context in each case.

In faithfulness to God and to our readers, it was deemed appropriate that all participating scholars sign a statement affirming their belief in the verbal and plenary inspiration of Scripture, and in the inerrancy of the original autographs.

Devotional Quality

The King James scholars readily appreciated the intrinsic beauty of divine revelation. They accordingly disciplined their talents to render well-chosen English words of their time, as well as a graceful, often musical arrangement of language, which has stirred the hearts of Bible readers through the years. The translators, the committees, and the editors of the present edition, while sensitive to the late-twentieth-century English idiom, and while adhering faithfully to the Hebrew, Aramaic, and Greek texts, have sought to maintain those lyrical and devotional qualities that are so highly regarded in the Authorized Version. This devotional quality is especially apparent in the poetic and prophetic books, although even the relatively plain style of the Gospels and Epistles cannot strictly be likened, as sometimes suggested, to modern newspaper style. The Koine Greek of the New Testament is influenced by the Hebrew background of the writers, for whom even the gospel narratives were not merely flat utterance, but often song in various degrees of rhythm.

The Style

Students of the Bible applaud the timeless devotional character of our historic Bible. Yet it is also universally understood that our language, like all living languages, has undergone profound change since 1611. Subsequent revisions of the King James Bible have sought to keep abreast of changes in English speech. The present work is a further step toward this objective. Where obsolescence and other reading difficulties exist, present-day vocabulary, punctuation, and grammar have been carefully integrated. Words representing ancient objects, such as chariot and phylactery, have no modern substitutes and are therefore retained.

A special feature of the New King James Version is its conformity to the thought flow of the 1611 Bible. The reader discovers that the sequence and selection of words, phrases, and clauses of the new edition, while much clearer, are so close to the traditional that there is remarkable ease in listening to the reading of either edition while following with the other.

In the discipline of translating biblical and other ancient languages, a standard method of transliteration, that is, the English spelling of untranslated words, such as names of persons and places, has never been commonly adopted. In keeping with the design of the present work, the King James spelling of untranslated words is retained, although made uniform throughout. For example, instead of the spellings Isaiah and Elijah in the Old Testament, and Esaias and Elias in the New Testament, Isaiah and Elijah now appear in both Testaments.

King James doctrinal and theological terms, for example, propitiation, justification, and sanctification, are generally familiar to English-speaking peoples. Such terms have been retained except where the original language indicates need for a more precise translation.

Readers of the Authorized Version will immediately be struck by the absence of several pronouns: thee, thou, and ye are replaced by the simple you, while your and yours are substituted for thy and thine as applicable. Thee, thou, thy, and thine were once forms of address to express a special relationship to human as well as divine persons. These pronouns are no longer part of our language. However, reverence for God in the present work is preserved by capitalizing pronouns, including You, Your, and Yours, which refer to Him. Additionally, capitalization of these pronouns benefits the reader by clearly distinguishing divine and human persons referred to in a passage. Without such capitalization the distinction is often obscure, because the antecedent of a pronoun is not always clear in the English translation.

In addition to the pronoun usages of the seventeenth century, the -eth and -est verb endings, so familiar in the earlier King James editions, are now obsolete. Unless a speaker is schooled in these verb endings, there is common difficulty in selecting the correct form to be used with a given subject of the verb in vocal prayer. That is, should we use love, loveth, or lovest? do, doeth, doest, or dost? have, hath, or hast? Because these forms are obsolete, contemporary English usage has been substituted for the previous verb endings.

In older editions of the King James Version, the frequency of the connective and far exceeded the limits of present English usage. Also, biblical linguists agree that the Hebrew and Greek original words for this conjunction may commonly be translated otherwise, depending on the immediate context. Therefore, instead of and, alternatives such as also, but, however, now, so, then, and thus are accordingly rendered in the present edition, when the original language permits.

The real character of the Authorized Version does not reside in its archaic pronouns or verbs or other grammatical forms of the seventeenth century, but rather in the care taken by its scholars to impart the letter and spirit of the original text in a majestic and reverent style.

The Format

The format of the New King James Version is designed to enhance the vividness and devotional quality of the Holy Scriptures:

• Subject headings assist the reader to identify topics and transitions in the biblical content.

• Words or phrases in italics indicate expressions in the original language which require clarification by additional English words, as also done throughout the history of the King James Bible.

• Verse numbers in bold type indicate the beginning of a paragraph.

• Poetry is structured as contemporary verse to reflect the poetic form and beauty of the passage in the original language.

• The covenant name of God was usually translated from the Hebrew as LORD or GOD (using capital letters as shown) in the King James Old Testament. This tradition is maintained. In the present edition the name is so capitalized whenever the covenant name is quoted in the New Testament from a passage in the Old Testament.

The Old Testament Text

The Hebrew Bible has come down to us through the scrupulous care of ancient scribes who copied the original text in successive generations. By the sixth century A.D. the scribes were succeeded by a group known as the Masoretes, who continued to preserve the sacred Scriptures for another five hundred years in a form known as the Masoretic Text. Babylonia, Palestine, and Tiberias were the main centers of Masoretic activity; but by the tenth century A.D. the Masoretes of Tiberias, led by the family of ben Asher, gained the ascendancy. Through subsequent editions, the ben Asher text became in the twelfth century the only recognized form of the Hebrew Scriptures.

Daniel Bomberg printed the first Rabbinic Bible in 1516–17; that work was followed in 1524–25 by a second edition prepared by Jacob ben Chayyim and also published by Bomberg. The text of ben Chayyim was adopted in most subsequent Hebrew Bibles, including those used by the King James translators. The ben Chayyim text was also used for the first two editions of Rudolph Kittel’s Biblia Hebraica of 1906 and 1912. In 1937 Paul Kahle published a third edition of Biblia Hebraica. This edition was based on the oldest dated manuscript of the ben Asher text, the Leningrad Manuscript B19a (A.D. 1008), which Kahle regarded as superior to that used by ben Chayyim.

For the New King James Version the text used was the 1967/1977 Stuttgart edition of the Biblia Hebraica, with frequent comparisons being made with the Bomberg edition of 1524–25. The Septuagint (Greek) Version of the Old Testament and the Latin Vulgate also were consulted. In addition to referring to a variety of ancient versions of the Hebrew Scriptures, the New King James Version draws on the resources of relevant manuscripts from the Dead Sea caves. In the few places where the Hebrew was so obscure that the 1611 King James was compelled to follow one of the versions, but where information is now available to resolve the problems, the New King James Version follows the Hebrew text. Significant variations are recorded in the New King James translators’ notes.

The New Testament Text

There is more manuscript support for the New Testament than for any other body of ancient literature. Over five thousand Greek, eight thousand Latin, and many more manuscripts in other languages attest the integrity of the New Testament. There is only one basic New Testament used by Protestants, Roman Catholics, and Orthodox, by conservatives and liberals. Minor variations in hand copying have appeared through the centuries, before mechanical printing began about A.D. 1450.

Some variations exist in the spelling of Greek words, in word order, and in similar details. These ordinarily do not show up in translation and do not affect the sense of the text in any way.

Other manuscript differences such as omission or inclusion of a word or a clause, and two paragraphs in the Gospels, should not overshadow the overwhelming degree of agreement which exists among the ancient records. Bible readers may be assured that the most important differences in English New Testaments of today are due, not to manuscript divergence, but to the way in which translators view the task of translation: How literally should the text be rendered? How does the translator view the matter of biblical inspiration? Does the translator adopt a paraphrase when a literal rendering would be quite clear and more to the point? The New King James Version follows the historic precedent of the Authorized Version in maintaining a literal approach to translation, except where the idiom of the original language cannot be translated directly into our tongue.

The King James New Testament was based on the traditional text of the Greek-speaking churches, first published in 1516, and later called the Textus Receptus or Received Text. Although based on the relatively few available manuscripts, these were representative of many more which existed at the time but only became known later. In the late nineteenth century, B. Westcott and F. Hort taught that this text had been officially edited by the fourth-century church, but a total lack of historical evidence for this event has forced a revision of the theory. It is now widely held that the Byzantine Text that largely supports the Textus Receptus has as much right as the Alexandrian or any other tradition to be weighed in determining the text of the New Testament.

Since the 1880s most contemporary translations of the New Testament have relied upon a relatively few manuscripts discovered chiefly in the late nineteenth and early twentieth centuries. Such translations depend primarily on two manuscripts, Codex Vaticanus and Codex Sinaiticus, because of their greater age. The Greek text obtained by using these sources and the related papyri (our most ancient manuscripts) is known as the Alexandrian Text. However, some scholars have grounds for doubting the faithfulness of Vaticanus and Sinaiticus, since they often disagree with one another, and Sinaiticus exhibits excessive omission.

A third viewpoint of New Testament scholarship holds that the best text is based on the consensus of the majority of existing Greek manuscripts. This text is called the Majority Text. Most of these manuscripts are in substantial agreement. Even though many are late, and none is earlier than the fifth century, usually their readings are verified by papyri, ancient versions, quotations from the early church fathers, or a combination of these. The Majority Text is similar to the Textus Receptus, but it corrects those readings which have little or no support in the Greek manuscript tradition.

Today scholars agree that the science of New Testament textual criticism is in a state of flux. Very few scholars still favor the Textus Receptus as such, and then often for its historical prestige as the text of Luther, Calvin, Tyndale, and the King James Version. For about a century most have followed a Critical Text (so called because it is edited according to specific principles of textual criticism) which depends heavily upon the Alexandrian type of text. More recently many have abandoned this Critical Text (which is quite similar to the one edited by Westcott and Hort) for one that is more eclectic. Finally, a small but growing number of scholars prefer the Majority Text, which is close to the traditional text except in the Revelation.

In light of these facts, and also because the New King James Version is the fifth revision of a historic document translated from specific Greek texts, the editors decided to retain the traditional text in the body of the New Testament and to indicate major Critical