Delegation & Leadership | Church Structural Lessons from Moses and Jethro
Written for the course “Leading Change and Conflict Resolution” at Southeastern Baptist Theological Seminary
Introduction
Even though thousands of years may separate the dates between when texts were written and the cultures to which their principles apply, the Truth of the Word of God remains. With every cross-reference and glance upon numerical significance, scripture remains a pure and timeless text, one that is now the enterprise upon which we as Christians are provided not only a code of conduct but a thought framework itself. The sin navigated by figures like Moses, and even the prophet Jeremiah, are the same ones that are navigated today. Echoing the ecclesiastical words, “What has been will be again, what has been done will be done again; there is nothing new under the sun.” (Eccl. 1:9 NIV) One of the pillar matters of contention in leadership is not merely sin, but how sin itself is handled. This framework of conflict resolution, the way we approach making right from wrong and solving interpersonal issues is supposed to be an apparent marking of our belief in God and adherence to the scriptures. Jesus Himself states; “By this everyone will know that you are my disciples, if you love one another.” (Joh. 13:13 NIV) Further, our conflict resolution strategies should not just regard law and order, but scripture and Father.
Throughout Scripture, believers are encouraged to look inward, to change heart posture and course of action individually in order to foster meaningful conflict resolution, like “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger…” (Jas 1:19 NIV) or “Bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.” (Lk 17:3 NIV) But frequently, and mostly inadvertently, we are pointed to communal structures to help facilitate peacemaking, as seen in passages like Matthew 18:15-17. The impact of delegated leadership and community approaches to conflict resolution is seemingly lesser-known, and one of the first mentions of this strategic approach to conflict resolution is seen in Exodus 18:13-27, where we see that a widespread leader-led approach to navigating conflict is beneficial not only for the community, but also for the longevity of the leader.
Interpretation
Now in the 18th chapter of Exodus, the Israelites find themselves on a turning point. Now that the Israelite people are safe from exterior threats, they now face an interior threat, an organizational crisis that plunges them into interpersonal peril, with unfamiliarity all around them as they learn to navigate life with their brothers and sisters without a judicial system, law, or order. Verses 1-12 serve to reignite, for the third and final time, the presence of Moses’ father-in-law, Jethro, into this Exodical narrative. Jethro is a Midianite priest, and upon Moses recounting all that God has done for Israel, he acknowledges the uniqueness and sovereignty of God, and makes a sacrifice to God. This bond made between Midianite and Israelite is an unlikely companionship, which will soon be the soil for a seed planted of communal dispute structure that will shape the conflict-resolution form of the Israelite people, and I would argue, much of the church today. “The conclusion to generations of division is thus the governing motif of this important section of Exodus. The narrative of Jethro's meeting with Moses may well have belonged originally to a later point in the story of Moses and Israel, after the revelation of Yahweh's commands and the making of the covenant.”
While perhaps existing in a different time frame, the law-forming interaction between Jethro and Moses when Jethro inquires about Moses’ activities, curious of why he is surrounded by disputes (v. 13) to which Moses explains that he serves as a mediator for the people. Jethro states; “What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?” (Ex. 18:14) The key word here is the word ”alone.” Also repeated in verse 19, Jethro does not state that Moses’ role as an intermediary is not good, but the fact that he does not have anyone else to serve alongside him is the issue that Jethro presents. In verses 17-19, Jethro states; “What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone.” (v. 17-19) The final sentence of this verse sets the precedent for Jethro’s advice.
Jethro exhorts Moses to pursue two main roles. The first is to become the people’s representative to God (v. 19), being the teacher of God’s laws, “you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do.” (Ex. 18:20 ESV) Note the two tasks of Moses’ role as teacher. 1) Warn them about laws and 2) Communicate the way in which they must walk and do. “The words of Jethro emphasize this role of Moses, with the double stress on you twice in v. 19 and once in v. 21. Moses is then to make God's expectations clear to the people of Israel, and help them to understand the application of these expectations to their daily living, to the question of how they are to conduct themselves.”
The second role of Moses suggested by Jethro is the chief mediator of the people. “And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves.” (Ex. 18:22 ESV) This references a type of Christ figure for the Israelite people, a man who represents them to God and is the chief spiritual council for the disputes of the people, as well as beautiful foreshadowing to a teacher and an instructor of “the way” (v. 20) Moses’ role is both focused and expanded, with the key part of this Scripture embedded in this: an addition of a community approach to solving disputes. This is seen in this verse; “Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens.” (Ex. 18:21 ESV) No matter how this conflict-resolution structure may proceed, it is always rooted in God. The role of the men is “the reapplication (and no doubt also the collection) of interpretations of God's requirements and instructions given already.”
The roles between Moses and his 40 men are variant, though, as seen here where Jethro states; “Every great matter they shall bring to you, but any small matter they shall decide themselves.” (Ex. v. 22) The words “great” and “small” can also be broken into words "routine" for small or "difficult" for great. So what does that imply? It “suggests that the difference between the cases handled by the leaders and those handled by Moses is the difference between the situation for which there was some precedent and the situation that was unique.” Thus, the delegation of roles varies between case law for the officers, and unique appeal to God for Moses.
This relationship between the term “judge” being given to Moses and “officer” being given to the men whom he chooses, I would argue, is similar to the relationship between Jesus and disciples, another Biblical structure that used delegated leadership to accomplish wonderful things. Moreover, Moses heeded Jethro’s advice (v. 24) and proceeded to establish this hierarchy of authority. This foundation of conflict resolution, founded upon community for the health of both leader and people, will create a framework for the theophany on Mount Sinai. One of the more stunning parallels of this text is the use of numerology, as one commentary states,“perhaps the most significant symbolic use of numbers is the tenfold use of the Hebrew word dabar, which means ‘thing, word, matter, case.’ Unfortunately, the repetition of the term is not visible in English translations. But it punctuates the Hebrew text; and, even more than the other uses of ten, it prominently anticipates the ten “words,” which come to be known as the Ten Commandments or Decalogue, that God soon will reveal to the people”
Implications
The exigence of this Israelite legal system does not stem from a spontaneous desire, but was a result of a lengthy queue of Moses settling the debates of the people. The Israelites have experienced their needs being met before, and now they rely on Moses to yet again facilitate their requests going to God. This narrative makes clear that Israel's legal system begins where the covenant law begins, in God. As for conflict resolution, this passage is the opening act of a method of leadership crafted to embrace conflict. A majority of conflicts exist due to a failed system, and this God-ordained system is made to remedy conflict.
The Lord frequently conveys his message through repetition, and this model of leadership—one leader performing unique tasks under God’s authority, with the help of others handling repetitive tasks—is a repeated theme in scripture. In Moses’ case, the issues were solitude and exhaustion. Jethro emphasizes that Moses should not bear this burden alone. “Moses is an intermediary in this process, and he is instructed to select with great care men who can assist him in this work, a task too heavy for any one man.”
This structure parallels the dynamic between Jesus and his disciples. Jesus, like Moses, was accountable to God for a unique task and acted as an intermediary between God and people. The disciples assisted Jesus in sharing the Gospel and performing miracles. Similarly, in a church context, deacons serve as the “hands and feet” of the pastor, supporting the pastor’s work and helping to maintain the integrity of the church. This hierarchical structure of delegated leadership is present in both New Testament scripture and modern church practice.
What does this mean for conflict resolution? This passage reaffirms the need for delegated leadership and the importance of bringing issues before God. Delegated leadership not only assists the leader but also empowers those who help. The phrase “too heavy” recurs when describing the burden of responsibility. While this passage does not provide a specific case-by-case strategy for conflict resolution, it emphasizes the necessity of involving God in resolving conflicts, recognizing him as the author of law and the source of truth. For leaders in the church, it is essential to avoid carrying burdens alone, understanding that even Jesus delegated leadership. Conflict is a community issue, a theological issue, a God-understanding issue. By acknowledging that God creates the law, we can approach him with confidence, knowing that only he holds the answers to our deepest conflicts.
Application
There’s an African proverb that says, “If you want to go fast, go alone. If you want to go far, go together.” This applies heavily to church-wide conflict scenarios. I use the word “church-wide” specifically, because it is assumed that large-scale problems require large-scale solutions. The method of conflict resolution discussed in this paper has its original context in one of the largest conflicts that God’s people have faced together – the Exodus. Nowadays, churches consistently find themselves in an exodus of something, whether it’s told traditions, methods, schools of thought, etc. Large scale change is a large scale issue, which is where delegation comes in. I would not recommend delegating leadership if the matter at stake is with two to three people. This level of burden-sharing is more of a vast foundation than a topical approach. For instance, let’s say that a church is changing their method of Life Groups/Bible Study. Instead of doing RightNow Media’s studies and having them led by families, the material will be written by church staff, and taught by leaders. This rollout of leadership change and habitual shift can be jarring, which is why it is important that every leader is equipped with the knowledge to host conversations and guide their own group, rather than relying on the Lead Pastor to carry all conversation. At my own church, we recently had a situation with our Senior Pastor that caused much controversy. Our Associate Pastor’s office door was always closed, his chair always occupied with someone asking him questions, seeking guidance, or just rambling. It wasn’t long until our Associate Pastor began to form a group of deacons of whom he assigned different demographics of families so that the burden of talking, meeting, and contextualizing was not completely on him. As noted earlier, these men were both vetted and trained, a key part of the delegation process. It is empowering people with care, and caring about the people you choose to empower. Pray for these people, train them well, and watch your burdens become halved and your victories become doubled.
Works Cited
Carol Meyers. Exodus. Cambridge University Press, 2005.
Dr. John I. Durham. Exodus, Volume 3. Word Biblical Commentary. Grand Rapids, Mich: Zondervan Academic, 2018.
