A biblical definition of headship, submission, and wisely using authority. In this brief encouragement for church leaders, Dr. Harbuck points to Jesus as our example for servant-leadership.

A good leader guards against the human tendency to abuse and control others for selfish gain. The average person would rather be the head and not the tail. However, the Bible teaches us something different. The husband was never meant to “lord” over his wife, nor a pastor to “lord” over the congregation. The church is not an institution, but a living organism. Therefore, it’s important that the shepherd-leader be in tune with the Head of the church, Jesus Christ. In today’s church the image of “headship” too often tends to reflect someone who is in control of the people.

Image: Jessica Delp

F.F. Bruce, the great British scholar has said that “head” probably is meant to reflect the “source” or “origin.” For example, the Father (God) is the source of life in the Son, as the Son is the source of life in the believer. The “headship” that is given to Christ (Colossians 1:18) must be applied and interpreted by seeing Christ as One who is loving, sacrificing, compassionate, delivering, and transforming those whom He loves. Shouldn’t a shepherd-leader have the same attitude (or mind) that is in Christ Jesus? A pastor who sees their leadership role as one commissioned to love, nurture, and build up the saints will not require blind obedience to their every command. A husband who understands accurately biblical directives will consider his wife’s feelings and ideas. Likewise, a loving and understanding pastor will not become an authoritarian, but one who understands power and authority and one who encourages the saints to reach their full potential in Christ.

Originally appeared in the April 2019 issue of Grapevine, the monthly newsletter of the Association of Evangelical Gospel Assemblies. Used with permission.

Where does your authority come from? Your answer to that question makes a difference.

Leaders deal in the realm of authority—it’s the currency with which we get things done. We prefer the word “influence.” It is a better term. It more accurately describes the innate function of leadership. It communicates what we are about better than “authority,” but at the end of the day if a leader can’t handle authority, he or she can’t lead.

Leaders often struggle with handling authority. Some leaders take advantage of their authority, others barely act on it. Some leaders over-step their authority, others hide behind it. The wisest of leaders understand that the authority wasn’t theirs in the first place and steward it with wisdom, grace and strength of character.

Where does your authority come from? Your answer to that question makes a difference. What you believe about the source of your authority shapes how you handle your authority.

The Source of Your Authority

There are two primary sources of authority: God and Man. The two are usually integrated. The important point is that you are never the source of your own authority. The implication is that it doesn’t belong to you. The complication is that you are still held responsible.

God gave leaders gifts and abilities. He gave us the ability to influence, skills to work with, and talents that give us a unique edge. He gave all these things to us, and they are ours to keep. But ultimately they did not begin with us. Is this a fine line? Perhaps it is, but again, how you think about this really matters.

I have sat in many ordination services where young pastors were commissioned into the ministry of the gospel of Jesus Christ. That night they were scared to death, humble, and quick to acknowledge that all that they have came from somewhere else. Their God-given talents and their earthly-given opportunity to exercise those talents, all were given to them.

Then as time passed, they began to believe that they owned what they had been given, and some even began to believe they were the source of their own authority. And in these cases, nearly always, the ministry headed for trouble. Looking from the outside in, this seems impossible. But it is no more impossible than a young couple standing before a pastor reciting their sincere promises of love before God, family and friends only to find themselves a few years later in a bitter divorce.

Phrases like “my church,” “my staff,” and “my ministry” may be innocent, but they may also be a preview of ugly things to come. You may resist here, saying “But it IS my church, I’m the one held responsible.”

This is the complication I stated earlier. The life of a servant is complicated. We are responsible for that which does not belong to us.

“John A. MacMillan’s Teaching Regarding the Authority of the Believer and its Impact on the Evangelical, Pentecostal, and Charismatic Movements” by Paul L. King 

Most people associate teaching on the authority of the believer from a charismatic source, usually Kenneth Hagin or Kenneth Copeland. Some evangelicals, such as Hank Hanegraaff and John MacArthur tend to regard exercise of the believer’s authority, especially binding and loosing, as an excessive teaching of the charismatic movement.¹ However, the original source of teaching on this vital doctrine comes not from the charismatic or Pentecostal movements, but from John A. MacMillan, a former Presbyterian layman who became a missionary, writer, editor, and professor, and from and his classic holiness roots in the Higher Life and Keswick movements. My doctoral dissertation presented a case study of the life, ministry, and impact of John MacMillan, particularly as it relates to the authority of the believer and spiritual warfare.² This paper is a distillation of that dissertation.

Introducing John A. MacMillan

John MacMillan (1873-1956) was a Canadian Presbyterian businessman who became actively involved with ministry to Chinese and Jewish people in Toronto.³ At the age of 41 he married Isabel Robson, who had been a missionary to China with China Inland Mission from 1895 to1906 and a personal nurse to J. Hudson Taylor. Ordained in 1923 at the age of 49, MacMillan and his wife went to China as missionaries with The Christian and Missionary Alliance (C&MA). He then became field director of the floundering C&MA mission work in the Philippines. Following the death of his first wife in 1928, he returned to North America to do pastoral and itinerant ministry. Subsequently, he became Associate Editor of The Alliance Weekly magazine, a member of the Board of Managers of The Christian and Missionary Alliance, and a professor at Missionary Training Institute in Nyack, New York, now known as Nyack College. In 1932 after nine years of many dramatic experiences with spiritual warfare, he wrote a series of articles in The Alliance Weekly, the periodical of The Christian and Missionary Alliance, entitled “The Authority of the Believer.”⁴ Eventually they were published in book form, distributed widely and also republished in other periodicals. MacMillan had a remarkable and extensive ministry in the exercise of the authority of the believer and spiritual warfare spanning more than thirty years.

MacMillan’s Exercise of the Authority of the Believer

John MacMillan’s practice of the authority of the believer began when as a businessman, he was informed that the house next to his house caught on fire. Calmly, “he committed the crisis to God in prayer, claiming divine protection according to Psalm 91:10 that ‘no destruction would befall the house.'” He drove home to find out that the fire had miraculously stopped at a wooden fence that separated the two houses.⁵

MacMillan turned his business over to another man when he left for the mission field, designating a portion of the profits to go to his missionary support, but the man reneged on his contract, failing to forward the funds. Speaking with the believer’s authority, MacMillan prophesied, “Vengeance is mine, saith the Lord.” Eventually the business went bankrupt. So through MacMillan’s application of the believer’s authority, he was vindicated and the dishonest contract-breakers suffered the judgment of God.⁶

On the mission field in China an Asiatic cholera epidemic threatened the mission. MacMillan again confessed Psalm 91:3, “Surely he will deliver thee from the snare of the fowler, and from the deadly pestilence.” He prayed, “May we be enabled to keep the Home ‘in the secret place of the Most High and under the shadow of the Almighty.'” They emerged victorious and received divine protection from the plague. ⁷

MacMillan told of how Christian and Missionary Alliance missionaries would claim land from demonic control in China and bind the powers of darkness. On a certain occasion, the missionaries took possession of a piece of land and began moving logs. Evil spirits resisted the takeover by projecting a supernatural voice from a log. The voice in the log threatened, “Don’t you dare move it!” The missionaries were not taken aback, but rebuked the voice. They then removed the log without any further incident and gained the victory over the dark powers.⁸ MacMillan’s most dramatic illustration of exercising the authority of binding and loosing occurred in 1924 when several missionaries were kidnapped. As MacMillan and the remaining missionaries exercised the believer’s authority of binding and loosing, the missionaries were released without harm.⁹

John MacMillan’s exercise of the authority of the believer and engagement with the powers of darkness increased during his ministry in the Philippines. He exercised authority over nature, binding the Enemy as a tree fell toward him and the mission buildings. As a result, the tree fell between the buildings, causing no harm to the buildings or himself. MacMillan perceived in this startling occurrence of divine protection a spiritual message from the Lord, “The way out is blocked—is it not a gracious call to prayer, lest the great adversary block our efforts and shut us up in a small place? We have prayed for the binding of the strongman—we must watch and pray that the strong man does not bind us.”¹⁰ As he took authority over tobacco addictions, many people were set free and in one district in the Philippines, all the believers stopped growing tobacco.¹¹

Another remarkable and dramatic demonstration of MacMillan’s authority as a believer resulted in miraculous healing of his broken leg. Retired pastor Otto Bublat recalls that MacMillan described the incident years later in a class at the Missionary Training Institute: “Once on an emergency mission trip where he was alone on the rainy slippery trail, he slipped and broke his ankle. … His only recourse was the Lord since he was alone and about twenty miles from even a first aid station. In simple faith, he stepped out and began walking those many miles. He got home safely, and shortly thereafter had the ankle X-rayed. There had been a clean break, but it was perfectly healed.”¹²