Johari Window
August 1, 2025
“Jesus could lead because He was led.”
R. Clifford Jones
Intro
What truly defines a spiritual leader? While the world often measures success by power, charisma, or title, the foundational premise for a believer is distinctly different. For the Christian man or woman called to guide others, “leadership understanding must begin with theological inquiry,” affirms Skip Bell, editor of the multi-contributor volume Servants and Friends (2014). This theological inquiry grounds itself in the Bible:
“We believe the starting point for leadership understanding is theological learning, and the center of that learning process is Scripture.”
For the purposes of this study, it can be approached through five essential dimensions that trace the development of leadership from the first page of Genesis to the last one in Revelation: (1) God is the Ultimate Leader; (2) He calls men and women to share this work of leadership; (3) the way spiritual leaders influence is through moral power, in Spirit and in truth; (4) Jesus Christ is the perfect model; (5) following Jesus' ascension, the Holy Spirit is continuing the work of leading God’s people.
The Biblical Framework
Our biblical arc begins with the definitive theological truth: leadership is rooted solely in God, as Doukhan insists, “God is the only Leader... because He is the One who preceded everything and everyone else” (Bell, 2014). Following the fall into sin, the focus shifts to God's delegation and purpose, as Wibberding (Bell, 2014) adds: “God calls each leader to share in leading others to Him.” Such a calling redefines the leader's approach, as Moskala (Bell, 2014) states: “faithful leaders do not think about God’s place in their leadership role, but they find their place in God’s leadership” (emphasis in original). Accordingly, “spiritual leaders influence others to pursue God’s will” and they do that “through the exercise of moral power built on love, truth, justice, and freedom.”
The Biblical theology culminates in the person of Jesus Christ. Paulien (Bell, 2014) notes that Jesus “models God’s way of leadership in terms that human beings can understand. A study of Christian leadership must, therefore, center in Jesus Christ”, evidenced by how “nearly every leadership title in the New Testament is applied to Jesus.” One element highlighted in the Son’s authority and model is, according to Jones (Bell, 2014), Jesus’ radical dependence: “Jesus continually sought His Father’s will, submitting His agenda... to what had been foreordained”. The paradox of Christ’s own ministry – authority is exercised only through submission – is concisely noted by the same author:
“Jesus could lead because He was led”.
The Holy Spirit’s Leading
This broader biblical theology provides the essential framework for our study in the Gospel of John, which establishes the Holy Spirit (the Paraclete) as the sine qua non of authentic spiritual leadership. John devotes extensive space to the Spirit’s work (especially chapters 14–16), presenting the Paraclete as the internalised authority who replaces Jesus’ physical presence following His ascension.
As the continuing guide who leads God’s people until the end of time, the Holy Spirit fundamentally distinguishes spiritual leadership from all human‑centric models.
The spiritual leader’s strategy and teaching are not self-derived but validated by continuous submission to the Spirit, as exemplified in Jesus’ ministry: the Spirit “remains on” Christ (1:32) and is given to Him “without limit” (3:34). For the human leader, this Spirit is the source of new life: “No one can enter the kingdom of God unless they are born of water and the Spirit” (3:5), because “the Spirit gives life; the flesh counts for nothing” (6:63). Furthermore, Jesus is “the one who will baptise with the Holy Spirit” (1:33), and He validates the spiritual nature of the process leading people closer to God: “God is spirit and his worshippers must worship in the Spirit and in truth” (4:24).
Finally, the Spirit’s role is crucial for the leader’s mandate, acting as divine interpreter and guide: “He will teach you all things and will remind you of everything I have said to you” (14:26, emphasis supplied; see also 15:26), and “he will guide you into all the truth” (16:13, emphasis supplied).
Apostolicity and Divine Sending
The Johannine model of leadership is fundamentally rooted in apostolicity, the concept of being divinely “sent” (apostellō). This framework establishes that spiritual leadership is not a matter of human appointment or agenda. The very first leader introduced in the Gospel, John the Baptist, is identified as “a man sent by God” (John 1:6). It further demonstrates that the spiritual leader operates purely by divine plan:
“A person can receive only what is given them from heaven” (John 3:27).
This principle is the core of Jesus’ own ministry, underscoring His reliance on the Father: “I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38; see also 5:36; 8:42; 9:36; 14:31). Thus, the leader operates entirely under the Father's direction, characterized by specific manifestations such as:
- Divine action: following the leading from above, the spiritual leader executes only “what he sees his Father doing” (John 5:19; see also 5:30).
- Divine instruction: the leader speaks not his own words, as Jesus stated, "My teaching is not My own, but His who sent Me" (John 7:16; see also 7:28; 8:26, 28, 38; 12:49, 50; 14:10, 24).
- Divine timing: the leader is bound by God's kairos. This is powerfully illustrated by Jesus’ constant reference to a pre-determined plan of salvation, moving from statements like “my hour has not yet come” (2:4; 7:6, 8, 30; 8:20) to the culmination when "the hour has come" (12:23, 27; 13:1, 31; 17:1) and “it is finished” (19:28, 30).
Kenosis and Humility
The essence of the spiritual leader’s character in the Gospel of John is radical subordination, a posture powerfully exemplified by John the Baptist, who demonstrates a kenotic (self-emptying) demeanour. The Gospel narrative closes with Peter and the beloved disciple John, who likewise embody this posture of submission, following Jesus’ command and entrusting themselves to His will (John 21).
Paradoxically, the great leader John embodies followership, acknowledging that the one coming after him “is in fact greater than him” (John 1:15). This aligns with a principle articulated by Jesus: “no servant is greater than his master, nor is a messenger greater than the one who sent him” (John 13:16). John’s emblematic statement about his relationship with Jesus remains definitive: “He must become greater; I must become smaller” (John 3:30).
When asked about his identity and authority, John decisively refuses any claims to Messianic status: “I am not… [Messiah]” (1:20). Furthermore, this humility is complemented by prophetic insight. When providing a positive appraisal of his role, John replies “in the words of Isaiah, the prophet” (John 1:23), confirming his ministry is validated not by human endorsement, but by the Spirit of Prophecy. That same Spirit grants him the unique capacity to recognise Jesus as the one upon whom the Spirit descends (John 1:32).
Spiritual Leadership as Counter-Cultural Witness
Finally, spiritual leadership in John's Gospel is framed as an inherently counter-cultural witness, operating in direct opposition to “the world.” This contrast is unequivocally established by Jesus, who states that while the Spirit of truth comes to help and be with and in His followers, the world “cannot accept him” (John 14:17, see also Genesis 6:3).
This fundamental distinction confirms that the source of authentic spiritual leadership is not this world.
And here lies the crux of the problem today: spiritual leaders orienting themselves toward the world, seeking its approval and adopting its models of influence, while the world itself remains incapable of receiving the Spirit. Such a contrast highlights the central conflict behind the scenes: the world is led by another power, referred to by Jesus as “the prince of this world", one who "has no hold over me” (John 14:30). This adversary is explicitly identified as Satan, the devil, “a liar and the father of lies” (John 8:44).
Those called to Spirit‑led leadership should not look for inspiration nor pursue validation from a realm that, by its very nature, cannot embrace the Spirit of truth. Thus, a core function of the spiritual leader is discernment and standing for truth against deceit. Johnston (Bell, 2014) affirms this commitment:
“No greater service to God or humanity can be done than to introduce them to the true God without distortion.”
Conclusion
The Gospel of John defines authentic spiritual leadership through divine authority, apostolic sending, kenotic humility, and Spirit‑empowerment. Its profile is inherently counter‑cultural, rejecting worldly validation and standing for truth against deceit. The Johannine profile of spiritual leadership culminates in the paradox of Christ’s own ministry: “Jesus could lead because He was led.” Spiritual leaders are therefore called not to pursue autonomy that leads to the world’s models of influence, but to embody radical dependence on God through the guiding presence of the Holy Spirit.
Bibliography
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Bell, S. (2014). Servants and friends. Andrews University Press.
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New International Version Bible (2011). Zondervan.
