A Book Review from Books At a Glance
by Dalton Bowser
Authority: Even the word in our culture generally carries negative rather than positive connotations. For sure, authority can be negative. Just think of totalitarian dictators or abusive parents. Yet, authority is a biblical concept and has been given by God. Understanding its proper use is essential for believers. Thankfully, a new resource is available to grow us in our understanding of authority. Jonathan Leeman’s Authority: How Godly Rule Protects the Vulnerable, Strengthens Communities, and Promotes Human Flourishing provides a rich storehouse of biblical truth on the subject of authority. It seeks to renew our minds in the biblical data and to conform our thoughts more to the Scriptures when it comes to authority. This book is part of the helpful series of books published by 9Marks to strengthen local churches. Leeman is the editorial director for 9Marks and has published many books on topics related to ecclesiology.
Leeman states his goal for the book as follows: “to help every husband, parent, pastor, policeman, politician, officer, and employer understand this good and dangerous gift of authority, and then equip you to handle it with care” (13). He notes our culture’s general angst about authority. Many of our heroes are those who defy authority. Moreover, abusive authority is a reality and can cause sharp reactions against authority. Yet, he notes, we “instinctively recognize that the solution to bad authority is seldom no authority, but almost always good authority” (7). Nevertheless, most of the attention is given to bad authority: “Very few attempts have been offered to define, illustrate, and commend good authority” (7). This book seeks to fill that gap by providing a comprehensive view of authority both to its good and proper use and bad and improper use.
Part I of the book answers the question, What is authority? Leeman distinguishes power from authority. Power is simply the ability to do something; authority is “the moral right or license to make decisions with that power. It is an authorization to do something. What’s more, to have authority, someone must authorize you to do whatever they want you to do. There must be a granting agent” (24–25, emphasis original). Authority can also be distinguished from leadership or influence. These latter terms don’t always necessitate a moral obligation on the part of those being led or influenced. Authority, however, is connected to an office which binds the conscience to obey those in the office. This may be the moral obligation of children to obey their parents or citizens to obey a government. Ultimately, authority “is not something we are. It is something we must be given. It’s an office we must step into – whether the office of parent, husband, citizen, church member, pastor/elder, policeman, congressman, judge, teacher, airline pilot, tollbooth operator, and so forth” (26).
Leeman gives four purposes for authority: 1) Good authority grows and empowers those who are under it. 2) Good authority grows those who are in it. 3) Authority creates groups of people and gives them an assignment. 4) Exercising authority teaches people what God is like. He shows us that authority is good. It is good because God created it, and when we properly use it we teach both ourselves and others what God is like. Yet, this is a fallen world and Satan has coopted authority for harm. Abusive authority runs rampant. Leeman defines abuse as using authority for harm. He defines spiritual abuse as “using the Bible or the name of God to justify your abuses” (39). The abuse of authority is wicked. Thankfully, in the gospel of Jesus Christ, we see the redemption of the proper use of authority: “The central picture of authority in the Bible is Jesus offering himself as a substitutionary sacrifice for sins” (49). In the gospel, “Jesus submitted and sacrificed himself as an act of authority” (49). He models for us and makes possible a kind of authority that makes itself vulnerable for others and gives itself for the good of others.
Part II of the book answers the question, What is submission? Leeman makes two main points: 1) Submission is the path to growth, authority, and likeness to the God-Man. 2) Submission is never absolute and always has limits. He defines submission as “deferring by moral constraint to another person’s judgment and deploying your resources for the sake of fulfilling that person’s judgment” (65). Submission is not dehumanizing, but is a pathway to growth and exercise of faith. For example, a child’s submission to the caring authority of his parents trains and matures the child into becoming a wise and useful adult.
Leeman often draws parallels between God’s nature and use of authority and ours. Authority can lean towards either more transcendence or immanence. God, in His transcendence, can command and demand obedience from his creation. At other times, God stoops in mercy and draws near. Authority can sometimes be more commanding and impersonal (e.g. government), but at other times seeks to be near and personal (e.g. a parent). These analogies generally work well. When Leeman discusses submission, however, I believe he wrongly tries to connect God’s nature with human’s:
When we submit to God, we are being trained to do something very godlike. It’s not right to say that God ‘submits,’ because he never defers to another’s judgment. Yet he does submit himself to the law of his own nature, and that’s what I mean when I say we’re doing something ‘godlike’ by submitting to him. Just as he submits himself to the law of his nature, so we should submit ourselves to the law of his nature. (66)
I believe it is incorrect to say that God submits to the law of his nature. This statement unnecessarily separates God from his law. His law is a manifestation of his nature. To say God submits to the law of his nature makes it sound as if God’s law is higher than his being. Such a separation does not need to be made. God’s law is inherently connected to his being, therefore, it is improper to say that God submits to his law.
I do not believe that Leeman would say that God’s law is higher than himself, but the language of the quoted paragraph can lend itself to such thinking. A better analogy for human submission would be Christ’s submission to the Father. Nevertheless, it is important to note that not every human action and requirement from God needs to have an analogous action in the nature of God. We do bear God’s image and reflect him in many ways, yet he is still Creator and we are creatures. If we do not keep this in mind, it can potentially lead to human actions dictating our doctrine of God. I am sure that is not Leeman’s goal and likely the issue here is semantics rather than theology.
Parts III and IV work out the principles and practices of good authority. Leeman exposits five principles for good authority:
- It is not unaccountable, but submits to a higher authority.
- It doesn’t steal life, but creates it.
- It is not unteachable, but seeks wisdom.
- It is neither permissive or authoritarian, but administers discipline.
- It is not self-protective, but bears the costs.
Each principle is a chapter of its own filled with great insights and clear explanations. I commend these to the reader. The last section seeks explain how different offices of authority work in practice. There is a chapter on each of the following: husband, parent, government, manager, church, and elder. Leeman seeks to lay out the biblical job description for each and explains how each office is properly executed. Likely, readers will not agree with the specifics of every chapter, but the overarching principles of each have strong biblical basis.
Leeman helpfully distinguishes two kinds of authority: command and counsel. He recognizes that not all biblical authority is the same. Some authority comes with the power of discipline (command), others do not (counsel). A government has biblical authority to enforce its laws by penalty (i.e. the sword). Parents can enforce their discipline with children (i.e. the rod). However, a husband does not have the authority to enforce his authority with his wife, and neither can an elder to a church member. They possess the authority of counsel which “means that an elder or a husband has the moral right from God to insist on a particular direction in a way that binds the conscience, but their power of discipline is drastically reduced, if not altogether eliminated” (155). Leeman’s distinction between command and counsel is helpful, and his explanation of the various offices are edifying. The chapter on husbands could be a stand-alone booklet that men could read with great instruction and conviction on the biblical role of husband.
Authority fills an important gap for our day with our cultural resistance against authority and the myriad examples of its misuse. This book provides a comprehensive guide to authority for believers. I use the word ‘comprehensive’ because this is no small booklet. This 264 page book provides a solid treatment of the topic. For sure, more could be said, but this book is certainty worthy to be considered the most comprehensive, biblical treatment on authority available to Christians today. It is surely to become an authority on this topic for some time. Leeman makes a compelling case for the goodness of biblical authority. He rightly cautions us against its misuses and carefully guides to its proper use.
Any person in any position of authority would greatly benefit from reading this book. The church and the world so badly need to understand and exercise good authority. Leeman has done us a good service by providing a helpful resource that lays out such a vision. One final note: Don’t let the size of the book deter you. Its conversational style mixed with relevant anecdotes make for easy reading. Get this book and add it to your reading list. You and those you lead will be happy you did.
Dalton Bowser