Wartime leadership: a case study from Nehemiah

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Having examined the defensive positioning and offensive weaponry of our warfare in previous blog posts, I want to return to my main point. How do we as leaders respond to these attacks, these schemes, these tactics? What does wartime leadership look like, when others are depending on us and looking to our lead? How can we assist our followers and our organizations in fighting back appropriately?

I think it’s appropriate to look at Nehemiah as a case study. The first half of the book of Nehemiah lays out the man’s extensive work to rebuild a wall to protect a city long-term, while at the same time using his builders as armed guards to keep watch against local enemies. The attack never came. Nehemiah was successful, and through his visionary servant leadership, the wall was completed in 52 days.

But as I read through the book recently, it struck me that the attack did come. It wasn’t one large military force coming at the gates or besieging the walls; it was a thousand darts that came from unexpected places. This is my partial list:

This list is much more devastating and effective than sticks and stones. It’s amazing how fear of shame, derision and jeering can keep the mightiest leader firmly in his chair. Nehemiah could have held onto his position in Persia and considered himself there “for such a time as this.” But his calling was different than Esther’s. By challenging the status quo and stepping up to lead the change himself, Nehemiah put his own reputation on the line. He risked not only his position and his safety from outside attack; he risked internal attack if his followers gave way. For an interesting parallel, consider what Moses put up with as he led over a million men, women and children through the wilderness.

So how did Nehemiah circumvent, undermine and defy the attacks of his enemies? We can learn an awful lot from his example. Here are a few key lessons.

1. God awareness
Nehemiah was constantly aware of God’s role in his success. When the king granted his request, he knew it was the result of prayer, because “the good hand of my God was upon me” (2:8). When it came time for Nehemiah to get everyone on board his vision to rebuild the walls, his punch line was his testimony: “I told them of the hand of my God that had been upon me for good, and also of the words that the king had spoken to me” (2:18). They were convinced. Of course, when the wall was finished in a remarkable 52 days, he claimed no credit. Instead, Nehemiah said it was obvious even to their enemies “that this work had been accomplished with the help of our God” (6:16).

Nehemiah constantly pointed his followers back to the Lord, inspiring them with God’s greatness (4:14), encouraging them that God would fight for them (4:20), challenging them with the fear of God (5:9), and decisively dealing with sin as treachery against God (13:27). It seems clear that the courage he consistently demonstrated came from his constant awareness of God’s presence and a sense that he would be held accountable as a leader. That same courage is available to us. It starts with the same awareness.

2. Never get undressed
In the busiest, most stressful part of the project, the threat of attack imminent, Nehemiah decreed that everyone must stay in Jerusalem for the night as a guard for the city. Then he noted that they kept their weapons within reach, and “none of us took off our clothes” (4:23). If you haven’t had time to read my last blog post on the right clothing, now’s a good time to read that. When we realize that we are at war, we don’t ever let our guard down. We continue to protect ourselves and our families with truth, righteousness, readiness through the gospel of peace, faith, salvation and the Word of God. We don’t ever take off compassion, kindness, meekness, patience, forgiveness and love.

Have you seen the scene in Saving Private Ryan where, in the thick of battle, a bullet clangs off a soldier’s helmet? He takes off his helmet to marvel at the dent, only to fall to another shot? If we take off our armor even for a moment, we are incredibly vulnerable.

3. Practice prayer rhythms
Nehemiah’s prayer life certainly included prayer and fasting marathons during times of waiting (ch 1), but his day-to-day management was stabilized by a prayer reflex that helped him handle difficult situations:

  • When he was almost paralyzed by fear before the king, he sent up a quick prayer to God (2:4).
  • He took out on God his rage at his enemies, rather than letting the people see it (4:4-5).
  • When he heard of new plots, his response was twofold: prayer and setting a guard (4:9).
  • His sentence prayer at the end of chapter 5 suggests that his generosity in sharing his table wasn’t without personal cost of some kind.
  • When he exposed plots against himself, he took strength from the Lord (6:9) and trusted God to pay his enemies back (6:14).
  • I believe it was this rhythm of prayer that allowed him to see and understand the plot against him in 6:10-13. Discernment comes from time spent with the Lord.

It’s in that communing, that constant awareness of the Lord that you learn to hear His voice for encouragement, wisdom and venting.

4. Face the problems head-on
Sitcoms have overdone a common storyline: someone who needs to have a difficult conversation, but they constantly avoid it and choose the easy path until the problem blows up to comic proportions. I find those storylines incredibly frustrating. Leadership is about tackling the tough issues head-on. That’s what Nehemiah did in chapter 5 when class warfare raised its ugly head. When he discovered the rich were making profit out of the desperation of the poor, Nehemiah wasted no time bringing this exploitation to light and challenging the rich (5:6-7). By using his own example, deliberately choosing not to assert his rights, he managed to do it in a way that brought them on board, to the point that they closed the matter with a worship service together!

In chapter 13, he took on another problem with similar forthrightness, but with a different approach. This time he evicted a resident of the temple, confronted officials, warned and threatened merchants, and then cursed, beat and pulled out the hair of Jews who knowingly committed sin. There’s a progression of increasing anger, frustration and violence, punctuated by frequent prayers for God to remember him for these deeds. His constant refrain reveals his motives: the fear of God trumped fear of people.

As Jesus said, “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matt 10:28). Ultimately, Nehemiah had one audience, and he never let the fear of man hold him back from what he needed to do. As David put it, “In God I trust; I shall not be afraid. What can man do to me?” (Ps 56:11)

Here’s the bottom line: anyone doing “a great work” (6:3) is going to face attack, and we can learn a lot from the way Nehemiah approached his mission. If you’re in the middle of a swarm of fiery darts, don’t give up. It’s not about you; it’s about God from start to finish.

For it is God who is at work within you, giving you the will and the power to achieve his purpose. (Phil 2:13)

Wartime leadership: under armor

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In my last post, I named four strategies we can deploy as wartime leaders. There’s one more.

5. Wear the right clothing
When you heard “clothing,” many of you immediately jumped to Ephesians 6:10-20, which unpacks the armor of our warfare as believers, the outerwear believers are exhorted to put on before standing “against the schemes of the devil.”

The remarkable thing about that list of armor is that almost every piece can be used ineffectively. We’ve all seen Christians wildly swinging their swords and using Scripture in a way that causes “friendly fire.” We’ve seen people use truth as a hammer instead of a belt. Others put on the breastplate of self righteousness, hide behind their shields of faith or misunderstand their helmet of salvation. Confident in the fact that their own eternal salvation is secure, their helmet narrows their vision, makes them hard-headed or prevents them from asking if salvation has relevance to this life.

How can we Christians misuse our armor this way? Because we go out to war commando-style. We forget to put on our underwear.

Before we grab our armor, shield and sword, Paul recommends some additional clothing in Colossians, some traits that we should put on first. Think of these as the Under Armor of the believer (with apologies to the company, I think the idea translates pretty well).

I think Eugene Peterson’s rendering captures the essence of these verses:

So, chosen by God for this new life of love, dress in the wardrobe God picked out for you: compassion, kindness, humility, quiet strength, discipline. Be even-tempered, content with second place, quick to forgive an offense. Forgive as quickly and completely as the Master forgave you. And regardless of what else you put on, wear love. It’s your basic, all-purpose garment. Never be without it. (‭Colossians‬ ‭3‬:‭12-14‬)

Be honest: we think of compassion, humility and love as “soft skills” for peaceful, “kumbaya” community. This list of clothing doesn’t read like preparation for warfare, does it? So let’s look a little deeper. We’ll see that these characteristics have very real application to wartime leadership.

First, the Colossians list maximizes the effectiveness of each piece of armor. Look again at the list in Ephesians 6. The Bible is full of verses that pair “soft skills” with each piece of armor. A sampling:

  • Proverbs 21:21 pairs righteousness with kindness. He who pursues the two together will find life and honour in addition to righteousness.
  • Psalm 45:4 matches truth with meekness and righteousness. A victorious king puts on his armour and sword, and defends the causes of truth, meekness/humility and righteousness.
  • In Ephesians 4:15, Paul pairs truth with love within the context of growing up.
  • In Philippians 2:12, Paul speaks of the process of learning to “work out your own salvation with fear and trembling.” Other translations use words like reverence, awe, humility and sensitivity.
  • In 2 Timothy 2:15 Paul urges his protege to become an approved worker, “rightly handling the word of truth.” The context is maturity, hard work and discipline, drawing from the metaphors of a soldier, an athlete and a farmer.

Second, the traits in Colossians provide incredible defensive protection on their own merits. Knights knew the best way to prepare for flaming arrows was to cover their shields with dampened hides before they went to war. That’s the image Paul had in mind when he said faith is a shield that can extinguish the flaming arrows of the evil one (Eph 6:16). Character traits like compassion, humility, gentleness and patience are equally effective at dousing the flames of accusation, violence and rage. As Solomon pointed out, “A soft answer turns away wrath” (Prov 15:1).

There’s another application. Many of the attacks on the believer come from within and behind. Our own spirits are waging war within us (Gal 5:17; Rom 7:15-8:11). Unity and community are constantly breaking down. The clothing in Colossians 3 is our best response to the everyday situations of tension, misunderstanding, abrasive personalities, false motivations, jealousy and narcissism. Leaders in particular are vulnerable, because a large part of leadership is dealing with personnel and personality issues.

Third, the Colossians characteristics prove to be our most effective offensive weapons. In my last post, I mentioned the immense power in forgiveness to disarm our most fervent attackers. Proverbs 25:21-22 associates kindness and compassion with an image of surprising violence: feeding a hungry enemy is like heaping burning coals on his head. In Romans 12:19-20, Paul picks up that image and sets it in the context of forgiveness and allowing God to mete out vengeance and wrath. “‘Vengeance is mine, I will repay,’ says the Lord.” Rather, our job as sons and daughters of God is to love our enemies and pray for those who persecute us (Matt 5:44-46).

Bottom line: our flesh wants to fight back in kind, but we cannot win God’s victories without using God’s weaponry and methodology. It’s counter-intuitive, and it’s counter-cultural. In Jesus’ upside-down kingdom, meekness trumps power, humility can defeat hostility and death can equal victory. Recently, as I read A Wind in the House of Islam, I noted what the research showed about movements to Christ. People are drawn to the Lord when other religions model violence. But people move just as quickly away from Christianity when Christians (or “Christian nations”) respond with violence. It’s only in responding with compassion, kindness, meekness, forgiveness and love that the kingdom of God expands. Those are the weapons of our warfare.

Wartime leadership: arming ourselves

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In my last post, we considered Satan’s tactics and asked some very personal questions about where we see Satan at work. How do we fight back?

For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. (2 Corinthians 10:3-4)

Are we adept with the weapons of this kind of warfare? There are certain strategies that I think Wycliffe can apply, but for the purpose of this blog series, I’m going to keep it more generic.

1. Remember who your real enemy is. We do not fight flesh and blood. The person in front of you is not your enemy. It’s possible that he or she has been weaponized, but before you reach that conclusion, ask first whether he or she has been wounded. Pain, frustration, stress and failure can all cause behaviours that look like attack, but your brother or sister might not be the real attacker.

2. Practice the power of forgiveness. In my last post, I started with 2 Corinthians 2:10,11, where Paul reminds us that we know Satan’s tactics. The context is that Paul is asking the Corinthian church to forgive a brother. The two thoughts are not unrelated; forgiveness is the weapon Paul recommends so that Satan won’t outsmart us. Forgiveness, mercy, grace, confession and apology are clearly the weapons of the believer. They neutralize threats and diffuse conflict like nothing else. They’re unexpected by our culture and the enemy, and likely because, as we use these weapons, we reflect our Lord’s example.

3. Understand the promises of unity. Psalm 133:3 says that where brothers live together in unity, we can expect God’s blessing. John 17:21 says that in unity the world concludes that Jesus was sent by God. Division is easy. Unity in conformity is easy. But unity within our diversity is what God calls us to. It’s one of the hardest things to attain, but these promises give it nuclear power in the spiritual world.

4. Commit yourself to community. Knowing the tactics of a prowling lion encourages antelope to stick to the herd. Likewise, Dietrich Bonhoeffer begged believers to commit to life together. But he calls us to a higher standard than most church congregations reach, with their “pious fellowship.” Instead, he promotes something deeper: fellowship as a community of admitted sinners.

It may be that Christians, notwithstanding corporate worship, common prayer, and all their fellowship in service, may still be left to their loneliness. The final break-through to fellowship does not occur, because, though they have fellowship with one another as believers and as devout people, they do not have fellowship as the undevout, as sinners. The pious fellowship permits no one to be a sinner. So everybody must conceal his sin from himself and from the fellowship. We dare not be sinners. Many Christians are unthinkably horrified when a real sinner is suddenly discovered among the righteous. So we remain alone with our sin, living in lies and hypocrisy. The fact is that we are sinners!

― Dietrich Bonhoeffer, Life Together: The Classic Exploration of Faith in Community

There are a lot of other weapons I could refer to, including commitment to truth, taking every thought captive, refusing to give in to condemnation, resisting the devil and discerning the spirits. I’ll cover one more in my next post: the proper clothing.

What weapons work for you? Which ones have I missed?

Wartime leadership: tactics and schemes

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Let’s start our study of wartime leadership by examining our defenses. In 2 Corinthians 2:10-11, Paul gives instructions to the Corinthian church for dealing with a specific case, then adds these critical words: “…so that Satan will not outsmart us. For we are familiar with his evil schemes.”

Are we familiar? What do we know about Satan’s attacking style? The Bible offers us a few helpful metaphors.

  • A prowling lion: Satan is seeking whom he may devour (1 Pet 5:8).
  • Thief: Like thieves, Satan doesn’t come in through the front door. He sneaks in to steal, kill and destroy (John 10:1-10).
  • Masquerade: Satan disguises himself in an attempt to resemble an angel of light (2 Cor 11:14), and he sows weeds to blend in among the wheat (Matt 13:24-30).
  • Footholds: Satan uses slow erosion and any opportunities offered him (Eph 4:27).

What do we know from the Scriptures about Satan’s specific tactics? His primary tools are:

  • Division: He sows discord and goes after the unity of fellow believers (Rom 16:17). The Corinthian church is a great example (1 Cor 1:10, 3:3, 11:18)
  • Distraction: He attempts to entangle us in “civilian pursuits” (2 Tim 2:4) and get us busy doing good things, rather than remain alert and sober-minded (1 Pet 5:8).
  • Lies: Satan is identified as the “father of lies.” Lies are his mother tongue (John 8:44). He twists truth and speaks half truths to deceive those who don’t know the truth well (Gen 3:1-4, Rom 16:18).
  • Deception: Jesus referred to false prophets as “wolves in sheep’s clothing” (Matt 7:15). Even Peter became a false prophet and attempted to subvert the plans of God. Jesus quickly exposed Satan hiding in his words (Matt 16:23). The tricky part is that Peter thought he was carrying truth.
  • Betrayal: I think of this as weaponizing people. Those who are close to us know our weak points. When Satan can turn one of us against the organization or the community, he or she knows how to hit where it hurts. For instance: Judas with a kiss, knowing Jesus’ hangout (John 18:2); Peter’s denial (Luke 22:61); Demas’ desertion because he loved this world (2 Tim 4:10).
  • Accusation: Satan is identified as the “accuser of the brethren” (Rev 12:10).
  • Picking off the unprotected: While lions may have the power for a frontal attack, they seldom come straight on. They hunt for the weak, the young, the old or the outliers rather than a full-out attack on the strong or the main group itself. Therefore Peter is saying that Satan pokes around the edges of the Church, looking for weak points. He targets the proud, who don’t believe they could fall (1 Cor 10:12). He pursues the exhausted and burned out. He picks off the isolated, including those who are traveling and alone.

I could go on and list doubt, discouragement, fear, the desires of our eyes and the pride of life (1 John 2:16). Instead of trying for comprehensiveness, let’s bring it right down to ground level and make it applicable. Take a step back and review the last couple of years.
1. How does Satan usually attack you? What is your weak point?
2. Where have you seen Satan’s tactics at work within your organization?
3. Where have you seen them in your church?
4. Where have we seen them in the broader Canadian and U.S. Church?

Now, consider the future.
5. What can we expect that we haven’t seen yet?
If there’s a specific form of attack you haven’t seen as much as you might expect, it’s likely an indication of what might be just around the corner. How can you prepare for it?

We know more than we think about how Satan operates. We need to be vigilant for ourselves and our brothers and sisters so that we don’t fall and so we don’t unwittingly help the opposition by causing another to fall. Denial only plays into our enemy’s hands.

In my next post, we’ll consider what we can do to protect ourselves.

Wartime leadership

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A different kind of leadership is going to be needed in North America in the next decade.

The Church in Canada is moving into a different phase, with less overt impact on the government and society. If it recognizes and embraces this minority status, it can have even greater impact on the culture as a minority voice. This will require a different kind of leadership than we’ve needed in past decades where leaders struggled to engage a Church that enjoyed its comfort and fell into complacency. Now the culture, societal pressures and even government regulations are forcing the Church to be fully engaged, standing for religious freedom and expression, “exclusionary” truths and marginalized people. The gospel needs to be lived out clearly by the institutional Church and the people of God. Leadership will be critical in guiding the Church through this change of approach.

In the Bible translation world, leadership is going to get increasingly difficult. We’ve weathered storms over the years that threatened to destroy us, and some of those storms have intensified in the last couple of years. If I’m correct, the clouds will continue to build. Why? Because of Vision 2025. We don’t often look at it this way, but how would Satan view a vision to empower a sustainable worldwide Bible translation movement, with the specific goal of starting translation in the remaining languages that need it by 2025? What else is that vision but an all-out offensive on the kingdom of darkness? Before 1999, we poked and prodded, slowly advancing the kingdom. This vision plans to expose every dark corner of this planet to the light of God’s Word within this decade. Many of the places we will be going in the next ten years are longtime strongholds. These changes call for bold, courageous leadership.

In short, our tactics and our leadership must be fashioned for wartime, not peacetime. The problem is that we’ve always been at war, as much of the rest of Church outside the West could have told us. The greatest victory our enemy has accomplished is in convincing such a large part of the Western Church that we were at peace. The enemy has taken vast tracts of territory while we slept.

Fortunately, there’s some good news. The Bible has plenty to say about how to live and lead in wartime. In fact, little of the Bible concerns itself with how the Church should operate in peacetime. Peace is something spoken of as hope for the future, not something we’ll attain on this earth.

Second, this context is very familiar to the Church around the world. That means we can learn leadership skills from our brothers and sisters outside the West.

Over the next few posts, we’ll examine the leadership implications of what the Bible says about wartime leadership.

Is humble ambition a paradox?

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In my chronological reading through the Bible, I’ve arrived at the book of Nehemiah—a remarkable study of leadership. Many others have preached, blogged and written on the leadership principles gleaned from this case study. Nevertheless, I’m going to attempt to draw out some fresh points. As you will recall, Nehemiah was a cupbearer to King Artaxerxes, the Persian King. In spite of his status as a Jewish exile, he earned a position as part of the bodyguard protecting the ruler of one of the world’s two greatest powers at the time.

From the very first moment we meet Nehemiah, we sense a calling. As he serves the king in Persia, the news reaches him that Jerusalem is still lying in ruins after almost a century. It wrecks him. He weeps, he mourns and he prays day and night—for four months. Nehemiah doesn’t just pray with objectivity; he prays himself into the solution: “let Your servant prosper this day, I pray, and grant him mercy in the sight of this man,” the king (Nehemiah 1:11).

In other words, Nehemiah does something Moses and Gideon would never have dared. While they said, “send somebody else,” Nehemiah says, “send me.” God honours his request, and it starts him on a promotion path. First King Artaxerxes appoints him as foreman of the rebuilding effort. Then, after some early success in Jerusalem, the king promotes him to governor. When my pastor Glen Nudd preached on Nehemiah recently, he summarized it neatly:

At the end of it all, Nehemiah is given a job, a position, an assignment, a mission. He invites it, he receives it, he accepts it, he embraces it.

Can you do that? Is it okay for believers to show such ambition? Aren’t we supposed to resist the temptations of advancement and the lure of power? Isn’t it Christian to be content and to suppress ambition? Doesn’t Nehemiah’s action show complete lack of humility? As Pastor Glen put it:

Sometimes, as believers, we think that to be spiritual and godly we should always refuse advancement, promotion, or any kind of upward mobility and just go play in the shadows quietly, unnoticed and not expecting to influence anything very much. Maybe we think it’s the humble thing to do.

Were Moses and Gideon more godly than this young upstart, Nehemiah? After all, wasn’t Moses described in Numbers 12:3 as the most humble person on earth? Yet a careful reading reveals that Moses and Gideon were paralyzed by fear. I think many believers today have the same problem. While Pastor Glen allowed that there are valid reasons to turn down promotion, he pointed out that sometimes humility is a mask for the real issues for reluctance: fear of responsibility, fear of commitment, or fear of having our faith and abilities tested.

Pastor Glen asked us to consider promotion in a different light:

What if God wants to promote you so that He can use you in an even greater way to be salt and light in a dark world? What if your “no” is actually refusing the potential for great influence and ministry and impact for the Kingdom of God?

Proverbs 29:2 says, ‘When the righteous are in authority, the people rejoice; but when a wicked man rules, the people groan.’

It’s a good thing, a God-honoring thing, when God’s people are promoted and the salt gets better distributed and the light shines farther. When the gospel and the glory of God are advanced, that’s a good thing.

There’s no Biblical prohibition on ambition for a cause, and that’s why Nehemiah willingly accepts position. The question is how you lead in whatever position God gives you. Jim Collins will tell you that a great leader engaged in a cause should lead with humility. I met a few Proverbs 29 Members of Parliament a couple of weeks ago in Ottawa. I was impressed at their quiet competence, but also their fire when it came to causes like human trafficking. Like Nehemiah, they embraced high positions and the voice it gave them. Through years of faithful witness, each has earned respect for the way they handled the challenges of federal politics.

So, is the act of stepping up in leadership antithetical to humility? Not at all. The answer, as we’ll see in Nehemiah 5, is servant leadership.

Fearless leader

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If I had a nickel for every time someone referred to me as “our fearless leader,” I’d be a wealthy man. I realize people are trying to honour me, and I accept that, but the label rubs me the wrong way because it suggests that I’m cut from different cloth. It suggests I must be among the fearless ones, when most people have fears, and many are debilitated by fears.

It puts a leader on a pedestal that places leadership safely out of reach for the normal person.

But leading isn’t about being fearless. It’s about overcoming fear. Think about some of these Old Testament characters. We remember that all three boldly approached a foreign king, asking for favour:

  • Esther seems to have tried to dodge the pending annihilation of her people, keeping her heritage hidden beneath the robes of a queen. But then she accepted her cousin’s charge that she was God’s woman on the scene “for such a time as this.” She asked her people in the city to fast for three days while she summoned courage to visit the king and make her request. She concluded, “If I perish, I perish” (Esther 4:12-17). After winning the king’s favour, she still took two days to make her request, easing into it by filling the king’s stomach with feasting. Was it continued nerves or a strategic approach?
  • Ezra’s burden to teach the returning exiles God’s Word led him to approach the king and ask for favour to return to Jerusalem. He had more faith than strategy, because he kicks himself for failing to ask for protection. This became an extra burden when the king was so taken with this scribe’s request that he appointed him governor and overloaded him with donations. God’s hand and love had been so clearly extended to Ezra that he “took courage” (Ezra 7:28), but he admitted a few verses later that he had been “ashamed to ask the king” for protection after boasting in God’s power (Ezra 8:22). Desperate, he proclaimed a fast “and implored our God” to come through for them.
  • Nehemiah prayed four months before slipping up and allowing the king to see the burden he carried. When asked why he was so glum, he was “very much afraid.” He gulped and offered a teaser. When the king took the bait and asked his request, this cupbearer prayed a desperate plea before illogically seeking an appointment as construction foreman for a city wall (Neh 2:1-5).

My point is that we usually remember the outcome, not the struggle. Often the perception is self-inflicted, as leaders reinforce the hero myth. If followers only see the outcome, they put leaders on the pedestal. Leaders need to be clear about the burden we couldn’t shake, the wrestling with God, the dark nights of the soul that led us to make a bold decision.

Worse yet, sometimes leaders convince themselves that they were fearless. Perhaps it’s delusion, believing the headlines. Perhaps it’s forgetfulness. Perhaps it’s poor self awareness. Both Ezra and Nehemiah refer often to “the hand of God” being on them to the point of compulsion. They never claimed credit for their own courage.

Followers can also play a role in overcoming fear. In a later scene after Ezra gets to Jerusalem and exposes a pattern of sin among the clergy, he faces a horrendous decision. The king had given Ezra incredible authority to back up his teaching with strict judgment: death, exile, bankruptcy or prison (7:26). Still, Ezra struggled with the decision until his followers—the ones caught in sin—told him he must follow-through. “Arise, for it is your task, and we are with you; be strong and do it” (10:4). What an amazing verse of followership! Clearly God’s hand was on Ezra to have followers ready to face their punishment.

So how do you overcome fear? As I was putting this blog together, a friend referred me to the blog of Jeff Iorg, President of Golden Gate Seminary. In July 2012, he wrote three powerful and practical blogs on the subject of overcoming fear. They’re a worthy follow-up to this blog post.

Leadership lessons on the Alberta election

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Not sure how many of my readers are from Alberta, so let me quickly summarize the “Orange Crush” that happened while I was out of town this week. For my American readers, skip to the end quickly for an abbreviated primer in parliamentary government.

Bottom line: the Progressive Conservative party that had ruled Alberta for 44 years lost an election Tuesday that seemed a sure thing when called a mere 30 days before. They lost so soundly they came in third, and their party leader and incumbent premier resigned on the spot. For the first time, the NDP, which has been largely irrelevant in Alberta politics, has won a majority, their leader Rachel Notley premier-elect. The Wildrose Party came in second, returning to its familiar role as “the official opposition,” but in a much stronger position than it was before then-leader Danielle Smith tried to merge it with the Conservatives in December.

I was in Ottawa meeting with leaders on Parliament Hill as the results came through, and my views were challenged and inspired as MPs reacted to and tried to interpret what had happened. I’m going to attempt to avoid political bias while steering our attention to the leadership lessons we can learn from this week in politics.

Hubris

Premier Jim Prentice wanted it all. In the Calgary Herald, Graham Thompson theorized,

Prentice thought he had it figured out — undermine the Wildrose with a mass floor-crossing, appoint his favourites as candidates, call an early election — but it all backfired.

He goes on to call it “hubris.” That’s an excellent description of the overreaching we saw in the last six months. Prentice wasn’t the only one. Danielle Smith could have been premier today if she hadn’t reached too far. I suspect both felt they could do something historical, uniting the right, squashing the opposition and winning an unprecedented mandate. Such a move could perhaps launch at least one of them on to federal prominence.

In How the Mighty Fall, Jim Collins offers 5 stages of decline:

  1. Hubris Born of Success
  2. Undisciplined Pursuit of More
  3. Denial of Risk and Peril
  4. Grasping for Salvation
  5. Capitulation to Irrelevance or Death

Sometimes, Collins says, you can be well into decline when you appear to be at the top of your game. The Alberta Progressive Conservative Party demonstrated the incredible speed with which everything can fall apart. As the Amazon review of that book says, “By understanding these stages of decline, leaders can substantially reduce their chances of falling all the way to the bottom.” All leaders can learn from this week’s object lesson, but the first warning sign is hubris. The solution is contentment, as I’ve blogged about before.

The bird in the bush

They say a bird in the hand is worth two in the bush. But Thompson’s analysis suggests that, though many didn’t know much about “Notley’s Crue,” they preferred a bunch of rookies to the current set of politicians.

Change theory says for change to be successful, a leader has to explain why a group needs to move from “here” to “there.” It’s not enough to paint a picture of what could be; you also have to create what some call the “burning platform,” the rationale behind leaving what’s known and comfortable. Leaders like Bill Hybels have argued that many change initiatives fail because a leader failed to establish why we can’t stay “here.”

But what happens when an entire group decides they can’t stay “here” without really knowing what “there” looks like? Alberta apparently reached the tipping point, where the pain of sticking with the party of 44 years was higher than the pain of change. They moved en masse into the unknown. Change theorists will be paying attention to the outcome.

But can she lead?

At the beginning of the Invictus film, Mandela’s security detail are offended by a headline that reads, “He can win, but can he lead?” Mandela dryly responds that it’s a fair question. Over the last few months, we’ve seen a lack of leadership from Danielle Smith and Jim Prentice. Smith admitted this week that she had been “very very naive.” The void created an opening for leaders like Brian Jean and Rachel Notley. The latter rallied the vote of frustration and anger. She proved she can win an election. But can she provide leadership in a province that’s looking for it?

Notley’s stunning NDP-orange victory reminds me of Calgary Mayor Naheed Nenshi’s “Purple Revolution”  in 2010. He rallied the young vote and the frustrated vote into a winning combination. He turned out to be a competent leader who became a bit of a superstar after the flooding of 2013, leading to February’s over-the-top selection as the world’s top mayor. I suspect that’s overstating it, but it’s a demonstration of the  combination of popularity and leadership rare in today’s politicians.

All eyes in Ottawa were on Alberta this week, and few politicians are making plans beyond this October. It’s too early to see how it will all turn out, so I won’t join in any prognostications. But this week wasn’t just about politics. The earthquake of Alberta was also about leadership, and it is a case study on a number of fronts. Let me know your thoughts about the leadership lessons and implications.

An abbreviated primer in parliamentary government
(Canadians, if I get any of this wrong, I’m sure you’ll correct me in the comments.)

For my American readers, this will help you understand both our elections and the British election that just happened this week. On the federal level, the prime minister functions like your president, but he is actually within the legislative branch and first among cabinet members (aka “ministers”), therefore “prime minister.” As a legislator, the prime minister is also a member of parliament (MP) representing a specific district, called a “riding.” On the provincial level (kind of like states), this same function is called a “premier” rather than a governor, and he or she is a member of the legislative assembly (MLA).

Incidentally, as in the US, there are two legislative bodies. The prime minister comes from the House of Commons, made up of “commoners,” who represent the people of Canada. The second body is the Senate, made up of appointees who are not elected and have no terms. Unlike the UK, senators are not nobility. No earls and dukes in Canada’s Senate.

In Canada, the premier or prime minister is the leader of his or her party, and there are numerous parties. The potential swings from an irrelevant party with very few seats to an upset win (and vice versa) are astounding. I’ve quickly learned that you can never count out a party. The premier or prime minister has a 4-year window to call the next election, and it makes sense to choose the most optimal time rather than wait for the deadline. Once that election is called, the vote will happen 30 days later. It’s refreshingly quick! Even better, the candidates have 24 hours to take down all their signs or face fines.

For a more complete primer, try this guide to the Canadian Parliamentary System.

God’s requirement for leadership

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About once a year Wycliffe Canada’s leadership team thinks about succession planning. We haven’t been doing it for very long, and each time we dust off the charts and consider our bench strength, I feel a bit more confidence in our process and note that we’re closing gaps. This is where we finally look at the evidence regarding what we feel to be true: we are making progress in developing leaders at all levels of the organization. It’s slow progress, but anything systemic is going to take some time.

When doing succession planning, there are a couple of questions you have to consider, and some traps that are too easy to fall into.

  • Do we really want to continue in the same structure we’ve had? The temptation with succession charts is to put names in all the boxes: immediate successor, 2-3 years and long-shot/dark horse candidates. But what if the best solution for any of those is to restructure, combine roles, partner or outsource? Does your format allow for that kind of thinking?
  • Just because the incumbent exhibits certain skills, experience and characteristics doesn’t mean her successor should. The challenge is to consider 3-5 years into the future and look for successors who can lead that functional area into the future. That’s why Jack Welch says that in the eight years he planned for his succession before stepping down as CEO of GE, most of the names eventually fell off his list, and it was the long-shot and dark-horse candidates who eventually became finalists.
  • And finally, we add a lot of our own biases when we consider names. Leaders often think themselves good judges of character, but I’ve seen a lot of leaders write candidates off too quickly. If we were brutally honest, a lot of CEOs would have written off the person their board selects to succeed them.

I could wade further into that subject based on my own reading and faltering attempts at it, but others would have a lot more expertise. If I based this blog post primarily on my own experience and wisdom, the prime benefit for you readers would be along the lines of one of my favourite leadership axioms:

A lot of good judgement comes from experience, and a lot of that comes from bad judgement.

For this post, I want to consider what God says about succession planning.

Let’s go back a step and consider some of the mythology around leadership in the first place. In Leading with a Limp, Dan Allender says our view of what a leader should be is quite different than God’s. For instance, we want the following:

  • “First, a leader must be physically attractive.” Full head of hair, all that. If they can’t be that, then they at least need to be over 6′ tall.
  • “We also presume our leaders will be fluent public speakers with a firm command of their audience.” We want panache, charisma and great storytelling.
  • “We seek leaders who are well-educated, open, sincere, humble, salt-of-the-earth people able to pull themselves up by their bootstraps, leaders who never forget their humble beginning or the values and convictions of those they represent.”
  • “We expect a leader to make tough decisions… yet we want him to tear up over a sad story and be sentimental on Mother’s Day.

Tell me that’s not true! How many of my readers measure up? This author certainly doesn’t. But we can’t stop there; Allender goes on to say,

What we want is an illusion and we know it. We prefer the illusion because we have a deep need to be buffered from reality. (p27)

The illusion is dangerous because it keeps any of us from qualifying. The pedestal we put leaders on makes leadership unattainable or destroys leaders with unmanageable expectations, sometimes self-imposed. When we apply our own biases to our successors, it gets truly scary. Ultimately, I want Me 2.0: a leader who matches my strengths but doesn’t have my weaknesses. But Me 2.0 doesn’t exist.

Even Moses had the same temptation, and he had the audacity to tell God what He should look for in his successor. Let’s look at Numbers 27:15-23:

Then Moses said to the Lord, “O Lord, you are the God who gives breath to all creatures. Please appoint a new man as leader for the community. Give them someone who will guide them wherever they go and will lead them into battle, so the community of the Lord will not be like sheep without a shepherd.”

Look at that list of requirements: a male, a guide, a general, and a shepherd. Where did Moses come up with this list? Is he simply trying to clone himself? Certainly, the wilderness needed a guide and a shepherd. While the historian Josephus tells us Moses had been a general in Egypt, he never takes direct control in any of Israel’s battles. At the same time, Moses is likely looking ahead and considering the next phase for Israel: as it moves into the Promised Land, it will certainly require a military leader as well as a guide and shepherd.

In contrast, what was God’s requirement for leadership?

The Lord replied, “Take Joshua son of Nun, who has the Spirit in him, and lay your hands on him.” (v18)

This doesn’t mean that Joshua didn’t measure up to Moses’ requirements. But God wasn’t looking at the man’s resume; he was looking for evidence of His Spirit. Joshua showed evidence in his past, and it becomes his primary hallmark of leadership after his commissioning:

Now Joshua son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. So the people of Israel obeyed him, doing just as the Lord had commanded Moses. (Deuteronomy 34:9)

Let’s apply these ideas to ourselves. Think for a minute about your successes. How many of them really happened because of your amazing ability? Or does your biography read more like Joseph’s? Potiphar… the prison warden… even Pharaoh himself didn’t need to pay attention to anything that was in Joseph’s charge, “because the Lord was with him. And whatever he did, the Lord made it succeed.” (Genesis 39:2-6; 39:21-23)

Are you self-aware enough to look at yourself with sober judgement and not take credit for God’s handiwork? Have you taken time to reflect and see God’s hand reaching into and through your life to bring about His purposes?

Second, how do we include in our hiring/interviewing practices queries for evidence of the Spirit? If character is bad, if the Spirit is not evident, or the person hasn’t reflected on whether his/her success might have come from God, then to develop their leadership abilities is to enable them. In the future, you will see someone who abuses power, position and people.

In short, without God’s Spirit, all you get is competence. Is that all you want? Is that enough?

Christmas like you mean it

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I inherited from my father a love for word play. I love palindromes, Spoonerisms and contronyms and I love verbing nouns. At this time of year, I like to verb the word “Christmas.” In other languages, it’s easy. For instance, the Germans verb Weinachten. The famous German poem that I memorized in High School, “Christkindl`s Weihnachtsgedichte,” includes the line, “es Weinachtet sehr,” which literally means, “It Christmases a lot.”

The English language has always been adaptive, ready to embrace new words. If you look online, English uses of the verb form today include towns getting Christmased-up and people getting Christmased out. Perhaps it’s catching. But it’s not just a new phenomenon. I found this fantastic poem from 1887:

The Verbing Man

“Oh, yes I Christmased,” says the man,
Who skips from verb to noun;
I dined and turkeyed à la mode,
And curry sauced in town.

I restauranted everywhere,
I whiskyed, beered and aled;
Cigared I on Havanas rare,
And on Regalias galed.I

New Yeared, too, on viands rich
And I champagned myself;
Or Tomed and Jerryed — can’t tell which,
Expenditured my pelf.

I resolutioned on that day,
As spirits throbbed my head;
But when the pangs next panged away,
I just cocktailed instead.

—Texas Siftings
[reprinted in the Los Angeles Times, Feb. 3, 1887, p.9]

Let me get to my point. We’re well into the Christmas season, and the annual grumbling has begun. One thing you can count on every December is the Christians complaining that nobody’s recognizing Christmas anymore. Cashiers and waitresses won’t say, “Merry Christmas.” Cards opt for “Season’s Greetings” and “Happy Holidays.” Now we have Holiday trees, Holiday spirit and Holiday blend coffee.

One song probably grates on these Christmas defenders more than any other: “Holiday Like You Mean It.” The CBC has been running it on radio and TV this month. (If you haven’t gotten the song stuck in your head yet, you can find it here.) Rob Wells captured the essence of the Holiday season: festive, jolly and merry; presents, lights and bells. The fact that the Holiday has reached the point of verbing tells me the culture has crossed a line. December is the month to Holiday as we used to Christmas. And I for one am grateful that we’ve finally gotten to this point of honesty.

As I was wandering around the Eaton Centre in Toronto at the beginning of December (with that jingle stuck in my head), I realized I’m happy to tease this mashup season apart. Let’s let Holidaying refer to the rampant consumerism and materialism, the hustle and bustle and general busyness of the season, even the Santas and reindeer and elves.

As believers, I say we let them have the Holiday and we take back Christmas. Rather than defend the label, let them move on to new terminology for the season they’ve co-opted while we return to the real reason for Christmas: God coming to earth to be with us and live among us. Let’s redeem the term and let Christmas be a reflective and joyful time, centred around Christ and the fact that he gave. Then let’s renew our commitment to His mission: to be light in a dark world.

The well-known conclusion of Charles Dickens’ A Christmas Carol says of Scrooge that, “it was always said of him, that he knew how to keep Christmas well, if any man alive possessed the knowledge. May that be truly said of us, and all of us!” In other words, after his transformation, Scrooge Christmased well. How did he do that? He took on the joy of generosity, his heart laughed, and “He became as good a friend, as good a master, and as good a man, as the good old city knew, or any other good old city, town, or borough, in the good old world. Some people laughed to see the alteration in him, but he let them laugh, and little heeded them.”

Let the world Holiday while we Christmas. As we do that as a minority Church, we’ll stand out against the culture rather than fighting to conform the culture to our ideals.

Christians, let’s Christmas like we mean it.