Category: Leadership

Like an intermission to a stage play, the owners of the Palais Garnier Opre House felt the reprieve from the ghost who intimidated them. Incompetent in their management of the production and property, they decided to boost morale by throwing a party. A ball. A masquerade ball. Intended to be a prelude to the hopeful peace of the new opera season, it unfolded more like an interlude to the escalating fear terrorized by the phantom residing beneath the opera house.

As the cast gathered in a festive mood, wearing costumes and masks, they sang of “paper faces on parade” and “(hiding) your face so the world will never find you.” Yes, they were hiding, but for different reasons. André and Firmin were hiding their ineptitude management skills hoping to make a profit. The cast were hiding their deepest fears, knowing that cost cuts were driving productions, while dreading that the mysterious phantom might return. Christine and Raoul were hiding their engagement. The Phantom, whose hideous facial birth defects were hidden by his mask, would finally come out of the shadows to hide no more.

Masks and costuming have always been a popular feature, a way to conceal one’s true self. From children dressing up to “trick or treat,” to actors on stage performing for an audience, to the popularity of the Comic Cons, we love to gussy up to pretend to be something we’re not. The masquerade appeals to our inner child and creative imagination. When used as a chance to escape and make-believe, while innocently roll-playing, that’s one thing. When used sinisterly to hide one’s true shadowy character, as a tool to manipulate others, that’s a darker scenario. A whole lot darker.

Within the shadowy darkness a costume masquerading as hope and trust emerges to gain confidence, only to victimize the vulnerable. They are, as the tale of Aesop says, only a wolf in sheep’s clothing.

A lone wolf was sitting on a ridge overlooking a flock of sheep. He was hungry and tired, wanting to sink his teeth into a juicy leg of lamb. He salivated at the thought of such a hearty meal. But he was tired, and harnessing the energy to stalk and pursue one of the sheep took more than the strength within him. Still, he was famished, determined to feast on lamb chops by dinnertime. But the “how” evaded him.

His stomach growled while he imagined the meal before him, until he noticed a sheep’s skin behind a bush. Looking at the fleece before him and the flock in the valley, an idea began taking shape in his mind. “What if,” he thought to himself. “What if I wore the skin and infiltrated the flock before sunset? I could choose the choice of the litter.” With renewed energy, the wolf began phase one of his plan: wear the sheepskin. While he was able to put the skin on, it was clear that he wore a size forty-long, and the sheepskin was a size thirty-six regular. Awkwardly completed, he moved to the second phase of his plan: infiltrate the flock. If he had to look the part, he also needed to sound the part. It took him a while to capture the bleat vocalization, though it still sounded more like a wolf cry. “Bawooooo” echoed on the hills overlooking the flock of sheep. It would have to do, besides the sheep were not known for being the brightest of animals.

The wolf crept into the flock’s vicinity and began to casually eat grass, nearly choking while he was grazing. If the sheep were aware of his presence, they showed no concern. The wolf’s plan was in play, unfolding even better than he hoped.

When evening came, the shepherd herded the flock into the pen and locked the gate. The excitement from the wolf was almost more than he could endure. As he hoped, he had the pick of the litter, and he wasn’t going to waste it. He inspected each one. “This one was too small, that one was too old,” he thought to himself, “but this one was just right.” As he was about to sink his salivated teeth into its flesh, he heard the gate behind him unlock. Soon, the voice of the shepherd was heard. “Time for dinner. Which one should I fix?” As he inspected his flock, the wolf heard him say, “This one is too small, and that one is too old. This one,” reaching for the wolf, “looks just right.”

It was at this time that the shepherd discovered that his sheep was not a sheep but a wolf, while the wolf learned a little too late that pretending to be something you are not, is very dangerous.

The threat within the church at Corinth was real, a threat like a wolf in sheep’s clothing, a destructive evil masquerading as religious charisma. Like cancer it was metastasizing throughout the body. Between the undermining and character assassination of Paul presented through the magnetic charm of those infiltrating the church, shifting loyalties were felt. Paul began to push back in some of his strongest words yet.

While dripping with sarcasm, he had previously called them “super-apostles” (2 Cor. 11:5), as if they were some heroes of faith. Paul wasn’t serious, and they weren’t super. They weren’t apostles either, at least not by the same definition Paul used. Instead, Paul ups the ante as he calls them “false apostles” and “deceitful workmen” (v. 13). Instead of being shaped by God, they shaped themselves. These men marketed themselves as great faithful protagonists in God’s story, when in reality, they were the evil villains intentionally preying on the goodness and weakness of the church. “Intent” is the key word. They weren’t naively misinformed but deliberately encroaching on Paul’s ministry.

 To underscore the deceptive nature of this threat Paul drops the word “masquerade” three times, unveiling the true faces behind their masks. First, they are masquerading as apostles of Christ (v. 13). Unlike an apostleship ordained by God’s will (1:1), Paul questions the authenticity of their calling, advertising something they are not. Seeking financial support from the Corinthians may be one of the keys to understanding their exploitive nature. Paul, while accepting support from others, consistently refused money from Corinth. On the other hand, these antagonists came to Corinth with their hands wide open. Greed, not generosity, was driving their ministry.  

Secondly, with a direct line to the source of evil, Paul calls out Satan as one who masquerades as an angel of light (v. 14). Hope is a beacon of light as it cuts through the darkness of sin, guilt, and shame. Jesus himself is light who calls his followers to be a light bringing glory to God (Jn. 8:12; 9:5; Mt. 5:14-16). Scripture is filled with the angels of God on errands of mercy. Yet, as Satan so easily does, he comes appearing good and pleasing to the eye, only too late do we discover the dark monster behind the angelic light. Discernment on the part of the church is not only needed but required. Not all that looks good is good.

Finally, Satan and these antagonists are linked together as they masquerade as servants of righteousness (v. 15). The two are joined at the hip, teaming up to spread their corruption throughout the church. By now the only question at stake is whether or not they really know that they are working for Satan. Only in their arrogance do they live in denial.

When I began my ministry in the 1990s, a friend pointed me to a book by Kenneth Haugk entitled, Antagonists in the Church: How to Identify and Deal with Destructive Conflict. The book was filled with advice and horrific stories of church members who were abusive and vindictive to the body of Christ. Key elements to the book include that not all conflict is destructive since it’s normal and can even be healthy. Also, if someone is antagonistic outside of church, they will certainly be antagonistic within the church. Finally, never give voice or authority to those who stir up trouble, for they will divide and destroy the congregation.

The book was written from the perspective of the pastor. Haugk wasn’t wrong, and his analysis helped other pastors navigate the sometimes-difficult, if not toxic, waters of church life. People can be difficult, but so can church leaders. The book needs to be updated to unmask church leaders who abuse their own congregations. Stories abound of senior pastors hiding church funds, and youth pastors grooming children, and church board members using intimidation tactics to keep people in line, while a cult of personality fuels the climate. Instead of serving the people, the church is only a pawn for the leadership to exploit and to abuse.

If Paul were addressing such issues, he might call them out for the masquerade they have embraced. Ultimately, he would neither pull punches, nor worry about his poll numbers. The wolf in sheep’s clothing would be laid bare, reiterating the serious words of the apostle, “their end will be what their actions deserve” (v. 15b).

When Frodo arrived at Bree, he expected to find Gandalf waiting for him. Instead, he’s given a letter with instructions. Contained within the letter is the Riddle of Strider, a poem written by Frodo’s uncle, Bilbo, which reads in part, “All that glitters is not gold.”

Mesmerized and drawn to something bright that sparkles, appearing like gold, is a continual temptation. Failing to recognize the value beneath appearances forces many to miss the true worth of an individual. Charisma often overrides character, and Corinth fell for that trap like it was sprung for them. Frodo would be tempted to ignore Strider’s significance because Rangers had chosen a life in the wild, a life others look upon in distrust, even though they were working in stealth to keep communities safe. Even more, beneath the Strider Ranger masquerade was Aragorn, heir to the throne of Gondor. The gold in Strider never glittered, until one realized the gold beneath the character was the king in waiting.

Maybe J.R.R. Tolkien could have addressed this crisis in Corinth. Maybe. Assuredly, the mask we wear or the glitter that sparkles may only be a façade before us. As Tolkien notes, and Paul warns, to ensure that what we are drawn to is of real substance, and before it’s too late, we must discover the character that drives the charisma. If we don’t, we’ll may find that we are nothing more than prey for the wolf beneath the sheepskin.

Soli Deo Gloria!
(i.e., only God is glorified!)

The 1876 Philadelphia Centennial Exposition was a six-month celebration of the hundredth birthday of the United States. Holding a World’s Fair-like presentation, the Exposition showcased the industrial achievements of America. Nearly ten million visitors were exposed, not only to world-cultures through the eyes of America, but more so to its stories of might and ingenuity. The celebration was nothing less than a success.

During the Exposition, the native Japanese and southeast Chinese plant, Kudzu, was introduced to the West. Touted as a beautiful ornamental plant with its sweet blooms and sturdy vines, the plant became a hot commodity. During the Dust Bowl era, vines were planted throughout the south to prevent soil erosion. Its fast-growing vine, up to a foot a day, took hold of the soil to prevent the dirt from blowing and/or washing away. But its “mile-a-minute” growth rate quickly became known as “the vine that ate the South.” Like most vines, this one began choking out every plant and tree for its domination, destroying all life in its path. While cows will eat Kudzu, no western insect eats the plant. The vine was brought to America without a natural predator to regulate it. Quickly, it got out of control.

With no means to contain the plant, the vine encroached on foreign territory, choking the life out of plants and trees, leaving death in its wake.

As Paul was surveying the church in Corinth, he might have seen the Kudzu in the form of the antagonistic group who came to the church to turn them against the apostle. They had encroached onto the church promising life while choking the heartbeat out of the people. Paul accused them of being self-promoting since they went around “commending themselves” for everything they did (2 Cor. 10:12a). Not only were they bragging about themselves, and ensuring everyone knew their great deeds, but they themselves were the standard by which they measured themselves (v. 12b). Once we become the standard, then no one measures up to our expectations. They don’t serve as much as me. Their listening audience is smaller than mine. Their sin is worse than mine. I’m more dedicated than they are. Like ignoring the speed limit on a highway: anyone traveling faster than me is crazy, while anyone driving slower than me is a nuisance. A standardized measurement no longer exists, leading to a “law of the jungle” mentality. Such is the case when people decide to brag about their faith or ministry while measuring themselves against each other.  

Paul, on the other hand, is willing to boast, but not like his opponents. Paul boasts only within the limits God has provided (v. 13), limits that include the Corinthians. Having invested heavily in the church at Corinth, Paul seeks their best, even at the expense of himself. He brought them the gospel and began nurturing their faith. He lived with them. He worked with them. He spent time with them. He wants desperately to see their faith grow and develop (v. 15), in part so that they can help Paul expand his ministry to other places. Paul wants to brag about the Corinthians, not about himself.

Here is one of the differences between Paul and the antagonists. Paul will not take credit for work completed by others. Oh, they will (v. 15). By encroaching on the territory Paul already established, they will come in and claim it as their own. Like classmates taking credit for an assignment written by someone else, or a coworker pitching a stolen idea to his/her boss, these antagonists were trying to take credit for the work Paul did at Corinth. And we know the endgame: such leaders do not want challenged or questioned and eventually pull away from the very people they are called to shepherd.

Some might think they are jealous of the apostle, though Paul was not jealous of them. He’s willing to share. As he himself once said, he plants, Apollos waters, while God gives the increase (1 Cor. 3:6). They, though, are willing to exercise a hostile takeover of Corinth to fulfill their own passions. Paul will not play such games. He will not take credit for ministries completed by other people and in regions he has not tread (2 Cor. 10:16b). Instead, all boasting will be done in the Lord (v. 17).

Very few of us can say we are staking out new territory. Most of us are building off people who have come before us. As the Deuteronomy author said, “We drink from wells we did not dig” (Dt. 6:11).

When I moved to Minford to preach, I followed a pastor who spent twenty-two years preaching and ministering for this church. Sure, I have my own style and personality and will naturally leave my imprint on the people as my legacy. That said, while I was their preacher, I did what I could to honor and respect his family and ministry, valuing what he had built and knowing his ministry was built on the ones that came before him.

When I arrived at Heartland almost three years ago, I joined a team who was already doing good ministry. Yes, I have my own style and personality which will naturally leave its own imprint on the company, but I, like you, have tried building from what others have constructed without taking credit, and certainly without tearing it down.

We do this because we’re not kudzu encroaching on someone else’s territory.

As Paul is writing these words to Corinth, he has his Bible open to Jeremiah 9:23-24. In that section the prophet is taking the people of Jerusalem to task over what else? Boasting. Jeremiah declares that the wiseman should not boast about his wisdom, or that the strong man boast about his strength, or that the rich man boast about his wealth (Jer. 9:23). Jeremiah takes on the arrogant people who beat their chest and set themselves up as powerful individuals who control or manipulate the masses. Not only are people drawn to such definitions of success, but those in power tend to flaunt what they have. They let you know they are the smartest, strongest, and substantially loaded person in the room. And they care less for the people and more about themselves. For the record, I also know people who excel in each of those categories but are too humble to intimidate or brag. And isn’t that the difference? It’s not having wisdom, strength, or wealth, but how you perceive to use it is the difference.

Jeremiah’s solution does not include stopping the boasting, but to redirect the bragging toward the Lord (9:24). In this form of boasting, Jeremiah gives three descriptive words worthy of boasting regarding God. First, speak about him exercising kindness. Kindness, here, is far more than God performing random acts of kindness as we know it. We think of kindness as maybe holding a door for someone, or helping clean up a mess, or volunteering to help sit with a patient. Kindness here, can also be translated, “loving kindness” or “steadfast love.” Such kind love is the word to describe God’s loyalty to the Covenant he made with Israel. Where Israel broke the terms of the Covenant – from the golden calf to the rebellion in the desert to corruption in Jerusalem at the time of Jeremiah – God never broke his Covenant with Israel. He kept his word. He preserved his promises. He refused to be guilty of breaking his Covenant. That is something worth bragging about.

The second and third descriptive words are found together in the Old Testament like they were best friends. You rarely find them separated from each other. In the New Testament these two concepts are rooted in the same word: justice and righteousness. Sometimes context can help distinguish which one the author is intended. Both terms are relational in nature and rooted in the character of God. Biblical justice is about treating people fairly, regardless of wealth, power, status, or wisdom. One of the reasons God has a heart for the marginalized and the poor is because society will not act with justice. He will, and his desire is for us to as well. The third descriptive word is righteousness, which means a person stands in a right relationship to God who he himself is described as righteous. Sometimes righteousness has a moral and ethical element to it. Other times it has religious piety attached to it. Still other times, it is linked to how people treat the poor and marginalized. Someone like Mother Teresa was a righteous woman, if for no other reasons, she chose to remain in poverty with the people of Calcutta instead of a lucrative position somewhere else. Bragging about a God who treats people the same regardless of stature, wealth, strength, and wisdom is something worth bragging about.

Jeremiah’s point, which Paul picks up, is that if someone is going to boast, then they need to boast about God. And if one is boasting about him/herself, it is likely that they do not know God. They are boasting about what they know. Themselves.

Back to Paul in 2 Corinthians 10, he quotes a portion of Jeremiah 9:24 to drive home this important point. If they are bragging about themselves while taking credit for Paul’s ministry and participating in a hostile takeover of Paul’s God-given territory, then one thing is clear. They don’t know God. Oh, they smell like a pleasing fragrant flower and their blossoms are beautiful to admire. But they are nothing more than a pesky vine that will quickly encroach on the land and choke out everything that lives, leaving spiritual death in its wake.

Soli Deo Gloria!
(i.e., only God is glorified!)