Verse Leadership Quotes

It was through Allah’s mercy that you [Muhammad] have been able to deal with them so gently. If you had been stern and hard-hearted, they would surely have dispersed from around you.

SEED And if Paul Celan would come in here, in the future verse I would be the flower you the death I would not write to you on this uncertain wish to die on you like a fading flower to become a seed Tânia Tomé © Book - " Tie me behind the sun" 2010

A leader only follows a better leader than himself.

The original Hebrew word for “rod” is shebet, which is a shepherd’s crook. In Hebrew culture, the rod was used to guide and protect sheep and to ward off wolves. It was a symbol of loving guidance, leadership, wisdom, and protection from outside harm. That verse suggests a more thoughtful way of disciplining children than simply hitting them.

Every human has a divine spark veiled by the layers of personality. Whether we call it Allah, Jesus, Elohim, Krishna, or any other name, that spark is the same and we are foolish not to realize our astounding potential. An essential spiritual practice is to observe and witness oneself continuously and compassionately, acknowledging and laughing at foibles and weaknesses while working relentlessly to evolve into higher consciousness. The light of persistent awareness is bound, little by little, to dissolve our false self and bring us closer to our authentic self. We may not become perfect human beings, but that is not the goal. The goal is to become more aligned with our higher self and expand our worldview as we learn to see the Face of God in everyone we meet. Institutions and those who serve institutions cannot be trusted to acknowledge their weaknesses and serve the common good, and we would be wise to emulate the Mulla’s healthy skepticism about their moral leadership. Our human understanding of divine verses, such as those in the Qur’an, can be less than divine. With grace and courage we must work to change or eliminate religious customs and scriptural interpretations that do not meet the test of divine compassion and generosity

Belleville would have us believe that homeowners could bypass all the qualifications for elders in 1 Timothy 3 and Titus 1, and, simply by virtue of having a church meet in their home, become overseers or elders. She would also have us believe that Lydia, who was a brand-new convert and who had just been baptized, became the overseer of the church at Philippi simply because she said to Paul, “come to my house and stay” (Acts 16:15). This claim is going far beyond the evidence in Scripture. The extra-biblical references that Belleville cites do not prove anything about homeowners having such a leadership role in the churches either.3 This claim is speculation with no facts to support it, and several factors in Scripture contradict it. But by making this unsubstantiated claim, Belleville leads readers to think that “Mary (Acts 12:12), Lydia (16:15), Chloe (1 Cor 1:11), and Nympha (Col 4:15)” were “overseers of house churches.”4 She leads readers to believe that several such women were overseers or elders. And so she makes these verses say something they do not say. This leads people to disbelieve or seek some way to explain away the passages that restrict the office of elder to men, and so it undermines the authority of Scripture. Therefore this claim takes another step on the path to liberalism.

The third group called to silence is women. This group is not composed of all women all the time but rather of specific women who were asking questions and speaking in the service. The larger context of these verses demands that we understand these questioning women to be a disruption of the peace and order of the service. This is the reason Paul wrote that 'women should keep silent in the churches' (v. 34). Paul's concern is not just with women (for men too are called to be silent in church); his broader concern is with silence, peace, and order in the worship assembly. This perspective allows us rightly to understand the rest of this chapter, 14:34-40. Paul next tells these specific women to 'be in submission.' We tend to think of this as submission to MEN, but the larger context makes this improbable. Our patriarchal and man-centered culture over the millennia has distorted the meaning of this command to submit. Rather than commanding submission to men, the apostle is commanding SUBMISSION TO THE ORDER OF THE WORSHIP SERVICE, that is, submission to the Holy Spirit. This reading helps us understand the next phrase: 'even as the law says.' Normally LAW in Paul refers to the Old Testament, but it can also have a wider meaning. Nowhere in the Old Testament are women called to be silent, nor are they called to submit to their husbands. Yet there is excellent evidence for biblical and broadly Jewish concern for SILENCE IN WORSHIP before God or the Word of God or while learning from the rabbis (e.g., Deut. 27:9-10; Job 33:31-33; Isa. 66:2; Hab. 2:20). It may well be that this is the 'law' Paul has in mind: not about the silence or submission of women, but about silence in the worship service in general (but applying to women in this case).

The first said, “I built Mom a big house.” The second said, “Well, I got her the best Mercedes they make along with her own driver.” “I’ve got you both beat,” said the third. “You know how Mom enjoys the Bible, and you know she can’t see very well. I sent her a brown parrot that can recite the entire Bible. It took twenty monks in a monastery twelve years to teach him. I had to contribute $100,000 to the order every year for ten years for them to train him, but it was worth it. Mom just has to name the chapter and verse, and the parrot will recite it.” Soon thereafter, each of the sons received a note from their mother. To the first son she wrote,“Milton, the house you built is so huge. I live in only one room, but I have to clean the whole house.” To the second son she wrote,“Marty, I am too old to go anywhere. I stay home all the time, so I never use the Mercedes. Besides, the driver is so rude!” To the third son, her message was softer: “Dearest Melvin, you are the only son to have the good sense to know what your mother likes. The chicken was delicious

The New Testament reading for the day was 2 Corinthians 10:12-17 in which Paul talks about the danger of comparing ourselves to others and measuring ourselves against their accomplishments. His antidote for this all-too-human tendency was to learn to stay within the limits of his own life and calling. He says, “We, however, will not boast beyond limits, but will keep within the field that God has assigned to us, to reach out even as far as you. For we were not overstepping our limits when we reached you. . . . We do not boast beyond limits, that is, in the labors of others; but our hope is that, as your faith increases, our sphere of action among you may be greatly enlarged” (2 Corinthians 10:13-15). Until that very moment I had never realized that Paul used the word limits three times in just a few verses and that he seemed to be very clear about the limits and boundaries of his calling. He knew the field God had given him to work, and he knew better than to go outside it. He knew that there was a sphere of action and influence that had been given to him by God, and he would not go beyond it unless God enlarged his field. Paul seemed to grapple honestly with the reality of limitations in several different ways in his writings, and, in fact, this seemed to be part of his maturing as a leader who was both gifted and called. When he wrote about not thinking more highly of ourselves than we ought (Romans 12:3), he was making a very general statement about limiting our grandiosity and pride by cultivating a realistic sense of our essential nature. He was talking about being willing to live within the limits and the possibilities of who we really are. As he matured, he revealed a very personal understanding that his deep struggle with a thorn in the flesh was a gift that was given to him to limit his own grandiosity and keep him in touch with his humanness. In 2 Corinthians 4 he talked about what it is like to carry the treasure of ministry in fragile, earthen vessels. He wrote poignantly from his experience of his own human limitations and his conviction that it is precisely in our willingness to carry God’s luminous presence in such fragile containers—without pretending to be anything more than what we are—that the power

Looking back at Paul’s words in Ephesians 4, a leader makes a verse-11 contribution to the body of Christ. And the fruit of that verse-11 contribution is seen in the evidence described in verse 12: The saints are equipped for the work of service in building up the body.

How does this tie into the Biblical prophecies concerning the Daughter of Babylon? First, the Daughter of Babylon, as is seen in scripture, will fall because of its treachery in failing to support Israel, leading to the shedding of blood of many Israelites. Jeremiah says about the Daughter of Babylon in 51:49: “Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon.” Is the second part of this verse a reference to America’s role in leading the world towards acceptable and legalized abortion practices? Multiply over forty million abortions worldwide each year by the years since 1973. Over a billion babies in the world have died, in part, because of America’s ‘leadership’ in promoting abortion globally. What a gruesome legacy. Who else better deserves the title of ‘Mother of Abominations’?

Having the appropriate person who is well versed in their profession with decades of experience doing their job is leadership, not laziness,” she insisted.

There is no recorded “mother” of ancient Babylon, as the nation was settled by early descendents of Adam and Eve, who, under the leadership of Nimrod, tried to reach up to heaven with their towers, and were scattered by dispersion according to language. If the Daughter of Babylon verses are actually about ancient Babylon, why does one of those verses refer to a non-existent “mother” of Babylon, as there is no recorded history of a “mother of Babylon”?

I hated all of these pursuits, except photography and horseback riding, and little did the organizers know, I was already versed in a variety of social and leadership skills. After these confidence-building challenges, the various units headed off on separate expeditions. As the individual group developed the capacity to face challenges, the instructor would ask his allotted unit to make its own decisions. I was teamed with a group of five older boys between the ages of eighteen and twenty. Our Portuguese-French instructor was a twenty-three-year-old named Jules – the moment I’d set eyes on him, I was enthralled by his handsome ruggedness, and I had made it a point to join his team no matter what it took. Meanwhile, my “gaydar” also detected a half-Chinese and part Hispanic-American teammate called Kim. He, too, was checking out our instructor, and me. I befriended Kim and roomed with him on camping trips. Singapore, being a conservative society, did not condone homosexuality, let alone at this super ‘macho’ outpost. During a swimming sojourn, I decided to pretend to drown to get the instructor to come to my rescue. Sure enough, when I feigned suffocation in the ocean, Jules headed my direction. While swimming to pull me ashore, I reached to brush his groin, as if by accident. I did this several times and felt his growing penis with every touch. By the time he’d pulled me aground, he had sprouted a full erection behind his speedo. When he gave me the kiss of life, I jabbed my tongue into his mouth. Taken aback, he withdrew contact before resuming the revitalization process. This time, he lingered when his mouth was on mine. He played it cool, since our patrol was watching the entire incident. He ordered my teammates back to their respective duties when he carried me to the tent I shared with Kim. Although he knew I was capering with him, no words were exchanged throughout the entire process; neither did he make any attestation that he was aroused by what had transpired. Before leaving the tent, he uttered, “I’ll check in later to make sure you are okay…” He trailed off when Kim entered. My dearest ex, I’m sure you are intrigued to hear the rest of my story. You will… eventually. LOL! For now, I bid you adios, because my significant other is calling me to dinner.☺   Love and hugs. Your loving ex, Young XOXOXO

Most people try to find meaning in life by building something that's not just here today and gone tomorrow. We strive to overcomeour sense of finiteness by producingsomething. Some people build equity and get a great sense of power and success by looking at their house and thinkingthrough their portfolio. Somebuild professional reputations throughskilland hard work and get a sense of power and success from their heavy responsibilities and the numbersof people that look to them for leadership. Some people build artistic expressions and exalt in what they have created. Some,moresimply, build hobbies and collections (of coins or beetles or buttons) and gain a senseof superiority from the size of their collection or the richness of their garden or the shine of their car or the wonders of their new Apple computer. The falseteachers in 2 Peter lined their pockets with money (2:14–16); elevated themselves aboveauthority (2:10), built a reputation as astute interpreters of Paul's hard letters (3:16;2:18),and gave themselves to sexual licentiousness. Peter's response to us and themisthis: it'sgoing to be burned up. The implication of verse 11is this: the only things that are going to survive the fires of judgment on this earth are the expressionsof holiness and godliness. I

To adapt to a walking, talking and thinking adversary takes training cops how to make decisions and take actions based on the situation verses the traditional training that is focused on policy and procedure, checklists or canned responses telling cops what to do. What to do in one set of circumstances can get you hurt or killed in another. It is time we open our eyes to this reality.

What if I told you that there were people in scripture who were called blameless?  Elizabeth and Zechariah, the parents of John the Baptist, walked in all the commandments and ordinances blamelessly.[71]  And the Apostle Paul was also blameless according to the letter of the law.[72]  What about all the New Testament verses saying that we, as well as the leadership within the body, are to be blameless.[73]  If the law was impossible to keep blamelessly, then how did Elizabeth, Zechariah and Paul manage to do it at all?  And how were NT leaders supposed to do it without “falling from grace?

2:1 This verse might seem at first glance to provide only incidental and minor information to the reader, but it does more. It demonstrates that Moses was a chosen child from the only proper tribe for his future calling, fully in compliance with the law that God had not yet revealed to Israel but would reveal within Moses' lifetime. In other words, the verse assures the reader that Moses was prequalified for the service God later gave him, even in advance of the revelation that would make that qualification necessary. The verse pointedly tells the reader that Moses was fully a Levite, that is, from Levite stock on both his father's and his mother's side. This means that he was unquestionably of the tribe that would soon be specially designated by God to provide the religious and spiritual leadership for the people of Israel (Exod 32:26–29; Num 3:12; 8:6–26; Deut 10:8–9)—the tribe that showed itself readily loyal to Yahweh (e.g., Exod 32:26), the tribe that would supply the priests to bridge the holiness gap between God and Israel (Exod 28–30) and the tribe selected to provide most of Israel's regular court judges (Deut 21:5).

Readiness for action is the root of all kingly duties. Listen to the verse sung by Vrihaspati: By exertion the amrita was obtained, by exertion the asuras were slain and by exertion Indra obtained sovereignity in heaven and on earth. The heroes of exertion are superior to the heroes of speech. The heroes of speech gratify the heroes of exertion.

Who among us is greater? True humility and servant leadership is a rare and elusive attribute these days however the greatest example of this spirit is beautifully documented in John 13, verses 3-5 “Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.” Just moments before this humble undertaking His disciples were arguing with each other about who among them was greater. This simple but powerful example of strength in humility should be our pattern in how we treat and consider others. Regardless of our stature, our positions in our communities and within our own families, true greatness begins and ends with a servant’s heart and a humble spirit. I submit to you, the greatest among us are those who are willing to put others before themselves. ~Jason Versey

We need to change the leadership model in the world. That's my passion in life: changing hearts and minds about leadership.

Leading well means having the courage to fight for worthy causes.

Only time will tell if the translators will follow the new recommendations. But how did we get to this place in history, where people calling themselves Bible translators would even consider removing an entire doctrine, verse by verse, throughout the scripture, to please a pagan or unbelieving culture? Actually, it is the natural result of greater forces at work, over the centuries, seducing Christian scholarship, then leadership, then common Christians to be willing to change the Bible from God’s exact, unchanging words to the changing opinions of men.

and the Russians suddenly had lots of weapons but desperately needed money. Sure enough, in the mid nineties, Iran started buying weapons from Moscow. When Vladimir Putin came to power in 2000, we started buying even more weapons. When Hosseini and Darazi rose to power, we hired the Russians to help us build our first nuclear power plant and other nuclear facilities. They sold us nuclear materials and trained our nuclear scientists. Today, as you well know, we’ve developed military, diplomatic, and economic ties between our two countries, just as Ezekiel 38 suggests will happen.” Birjandi explained that the prophecies indicated that this Russian-Iranian alliance would also draw more nations. Ancient Cush, he said, was modern Sudan. Put was modern Libya and Algeria. Gomer was modern-day Turkey, and Beth-togarmah he described as a group of other countries in the Caucasus and Central Asia, all with Muslim majorities or strong Muslim minorities, that would come together under Russian leadership intending to attack Israel and plunder the Jewish people. “Now, look at 38:16,” the aging scholar said. “When does God say this war is going to happen?” Ali read the verse. “‘It shall come about in the last days that I will bring you against My land.’” “Precisely,” Birjandi said. “So this is clearly an End Times prophecy. It’s future-oriented, not something that has already happened.” “So who wins this apocalyptic Russian-Iranian war with Israel?” asked Ibrahim.

When Christians talk about leadership or ministry, we reflect on what God calls us to do, who God calls us to be, how God calls us to act and behave. Our identity and vocation are rooted in God first of all. Our identity and vocation have everything to do with how we relate and respond to this God. Both verses cited above move from metaphors about Christian believers to praise of God. And so it should be.

When 1 Corinthians 14:34–35 is read as a quotation representing a Corinthian practice (which D. W. Odell-Scott argued for in 1983, Charles Talbert argued for in 1987, and Peppiatt has argued for again more recently51), Paul’s purpose seems clear: to distinguish what the Corinthians were doing (“women be silent”) and to clarify that Christians should not be following the Corinthian practice (“What!”). While I cannot guarantee this is what Paul was doing, it makes a lot of (historical) sense. First Corinthians includes several non-Pauline quotations already, and the wording of verses 34–35 is remarkably close to Roman sources. As Marg Mowczko observes, “The view that 14:34–35 is a non-Pauline quotation is one of the few that offers a plausible explanation for the jarring change of tone which verses 34–35 bring into the text, as well as the subsequent abrupt change of topic, tone, and gender in verse 36.”52 If Paul is indeed quoting the Roman worldview to counter it with the Christian worldview, then his meaning is the exact opposite of what evangelical women have been taught. Could it be that, instead of telling women to be silent like the Roman world did, Paul was actually telling men that, in the world of Jesus, women were allowed to speak? Could we have missed Paul’s point (again)? Instead of heeding his rebuke and freeing women to speak, are we continuing the very patriarchal practices that Paul was condemning? As a historian, I find it hard to ignore how similar Paul’s words are to the Greco-Roman world in which he lives. Yet, even if I am wrong and Paul is only drawing on Roman sources instead of intentionally quoting them for the purpose of refutation, I would still argue that the directives Paul gave to Corinthian women are limited to their historical context.53 Why? Because consistency is an interpretative virtue. Paul is not making a blanket decree for women to be silent; he allows women to speak throughout his letters (1 Corinthians 11:1–6 is a case in point). Paul is not limiting women’s leadership; he tells us with his own hand that women lead in the early church and that he supports their ministries (I will discuss Romans 16 in the next section). Maintaining a rigid gender hierarchy just isn’t Paul’s point. As Beverly Roberts Gaventa reminds us from earlier in 1 Corinthians (12:1–7), Paul’s “calling to service is not restricted along gender lines so that arguments about complementarity find no grounding here.”54 By insisting that Paul told women to be silent, evangelicals have capitulated to