Biblical Leadership addresses an important question: how should a follower of Jesus Christ influence others, and how does that differ from secular leadership? In many ways, the book succeeds. It is thoughtful, pastoral, and well written. Collier and Williams emphasize service and humility as essential to Christian influence. For that emphasis alone the book is worth reading.
However, that being said, I believe the book also suffers from two significant weaknesses: first, it never follows its own logic to its natural conclusion; second, it lacks a clear method for how they selected and organized the biblical principles they rely on.
My most fundamental issue is the book’s unexamined use of the word leadership. Early on, the authors define leadership as influence, a definition borrowed largely from contemporary business literature. Yet throughout the book, “leadership” is also used in its more common sense: occupying a position of authority, power, or office. These two meanings are not the same, and the authors regularly slide between them without acknowledging (or not noticing??) the difference.
The Bible itself has remarkably little to say about “leadership” as positions of authority or power (as it is usually understood). It is always dangerous to import a modern term into our descriptions of the Bible’s teachings because we can accidentally import modern ideas that (strictly speaking) are not in the Bible. So here, Scripture speaks often about following, about serving, about imitation, but rarely about holding positions of authority over others. When Jesus directly addresses such authority structures, his language is abolitionist: “It shall not be so among you.”
Nowhere is this clearer than in passages like Mark 9:33–37 and Mark 10:42–45. In both scenes, Jesus confronts his disciples’ desire for rank, status, and authority. He does not offer them a "better leadership model"; he rebukes the very pursuit of greatness defined by authority. “Whoever would be first must be servant of all.” This is not leadership reimagined. It is “leadership” (as usually understood) dismantled.
The book comes very close to acknowledging this but pulls back. Instead of allowing Jesus’ words to overturn such authority-based understandings of leadership, the authors soften them by introducing distinctions the text itself does not make, such as limiting Jesus’ prohibition to the "selfish" use of authority. The result is a servant-leader concept that sounds biblical but quietly reimports secular leadership categories under Christian language.
Ironically, the book itself demonstrates that this move is unnecessary. Everything Collier and Williams commend can be explained perfectly well in terms of service and influence without invoking “leadership” at all. In fact, the book reads less like a theology of leadership and more like a theology of Christian service applicable to every believer, whether or not they hold any office.
A related issue is methodological. The latter half of the book offers a series of biblical principles supported by Scripture and illustrated with practical examples. Many of these are wise, helpful, and spiritually formative. But the authors never explain how these particular principles were chosen from all possible candidates. Are they exhaustive? Representative? Especially important? How do they know? We are not told.
This left me unsure whether key biblical material has been overlooked, if principles have been cherry picked, or whether the conclusions would change if other passages were given equal weight. The problem is not the principles themselves, but the absence of a clearly articulated framework for why these principles, in this arrangement, deserve to be privileged above others. [Note: this methodological problem is endemic to Christian literature today.]
None of this negates the book’s real strengths. Biblical Leadership is challenging and often illuminating. It will push readers to think more carefully about humility, service, and Christlike influence. But readers should also approach it with discernment, recognizing that the language of leadership as positional authority may obscure more than it clarifies.
If you want to learn how to dominate less, serve more, and imitate Christ more faithfully, this book will help you. If you are looking for a robust biblical defense of hierarchical leadership (or positional authority in general in the church), you will not find it here, and in my view, that is not a failure of Scripture, it’s a feature.