What is the Moses model of church leadership?

Leaders among the people of God can have a very marked influence for good or ill, as has been evinced in the Scriptures. Moses was outstanding in his day and generation, leading God’s people according to God’s will; and suffering long under numerous and gross provocations. Joshua who succeeded Moses, to lead the people into the land of promise, was also a faithful leader, and successful in the task given to him by Jehovah because of his dependence upon Him. It is true that these leaders were men of like passions with us, and had their failures; but in spite of failures their leadership was marked by devotion to God and to His people.

Joseph was the key to unity in every place where God placed him — wherever he was the recognized godly leader and finally lord over all Egypt (Gen. 45:8-9). Godly leaders like Joseph are needed today. While they are very few, our Lord has provided those needed. But leaders are not leaders without followers. As we all follow the Author and Finisher of our faith, we will recognize those leaders He has set up. Moses, the meekest man in all the earth, was such a great leader. Let’s not look for flamboyant leaders with great charm, or those who claim authority, but rather for those who are quietly following our Lord, teaching His word and watching "over our souls as those who must give account to Him" (Heb. 13:7,17 JND).

Moses — man of God, man of faith, deliverer, leader, shepherd, lawgiver, mediator, intercessor, prophet, and so frequently a type of Christ. This great figure of Moses remains before us unique and lonely so that considering the outcome of his conduct, we might imitate his faith (Heb. 13:7).

In the first place, that they are "elders" is of primary importance; and elders, not simply officially, for that they are to be officers also is stated distinctly, as a thing apart. "Elders" belong to that patriarchal system, which is at least so eminently natural: men of years, and thus of gathered experience, and of weight in their generation corresponding to it: "Elders whom thou knowest to be elders," the Lord says to Moses; those who really answer in character to their years.

In answer to his complaint (chap. 11:11 15), God tells him to bring seventy of the elders, and He adds, "I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." Moses loses something of the importance of his place; God does not say, I will give them of My Spirit, but, "I will take of the spirit that is upon thee, and will put it upon them," which really was a strong rebuke.

In gracious compassion toward Moses, the Lord asked him to gather seventy elders of Israel whom Moses knew to be reliable men, and the Lord would then take of the Spirit that was upon Moses and place this upon the elders that they might share in bearing the responsibility of the people's welfare (vs.16-17). We may well ask, would there now be more power for maintaining order than before? Not at all, for whether on one man or on many, it was the same Spirit of God, only that seventy-one were now sharing that power. If God intended Moses to do the work alone, He would give him grace and strength for it, yet He does show compassion for Moses' weakness.

In this instance this great and honoured man does not rise to the height of the position God gave him. He was the leader of the people to the promised land; but instead of a joyful expectant nation hasting to Canaan he hears them weeping for the things of Egypt, and despising the manna. The circumstances are too much for him. Paul prayed about his thorn and God raised him above it. Moses seems to reproach God for laying such a burden upon him. No doubt he was exceedingly tried when he heard the people weeping, but trials which lead to murmuring do not produce the effect God would have. The repose of faith cannot be with a fretful spirit. "The anger of the Lord was kindled greatly, Moses also was displeased." Was his displeasure righteous in character? was it because of their sin against Jehovah, or of his own disappointment in them? His very despondent language is not the expression of trust in God. Nay he forgot that Jehovah was leading the people, and went before them to find a resting place; for he says "I am not able to bear all this people alone, because it is too heavy for me. And if Thou deal thus with me, kill me, I pray Thee, out of hand if I have found favour in Thy sight and let me not see my wretchedness." Strange words from the meek man Moses. The secret root lay in the word I, "I am not able." No doubt he was not able; but he speaks as if God had appointed him to bear the people alone; and his words to God betray his forgetfulness of the fact that, honoured as he was, he was only a servant. He had not begotten them, nor was he their nursing father, nor to find flesh for them. Forgetting that God had promised all that Israel needed in the wilderness, and this in answer to his own prayer (Ex. 33:12-17), he is overwhelmed with the feeling of his utter incompetency, and would take it as a favour if God killed him out of hand, so that he might not see his wretchedness. If he had remembered that it was God's prerogative to provide, he would not have so spoken, nor have been so wretched. Something of the spirit that broke out in Moses we detect now in the words "my people," "my flock," as used by some of the Lord's servants now in this present day, and who perhaps feel the same "wretchedness" when "their people" are disobedient. They are shepherds truly and must give account how they feed (not "their" flock but) the flock of God. They forget the Great Shepherd as Moses forgot Jehovah.

How full of grace the way of God with him. If the dignity of his position is touched by others being associated with him, is it not a very gentle rebuke for his want of faith in the resources of God? Also God meets him oil his own ground; he said he was not able, and seventy others are appointed to assist him. The gentle rebuke is seen again in the word of God to him, "I will take of the Spirit that is upon thee and will put it upon them, and they shall bear the burden of the people with thee, that thou bear it not thyself alone." The effect is that they prophesy and did not cease. Proof this that God had endowed him with sufficient wisdom, but it was obscured by the thought of self, and he did not seek power from God. "That thou bear it not thyself alone" is the way God brings before him the root of his failure. Not that he had to bear it, but that he thought so, or at least he forgot that both he and Israel were borne of God through the wilderness as with the tenderness of a nursing father.

It is never the fruit of humility to depart from a divinely-appointed post. On the contrary, the deepest humility will express itself by remaining there in simple dependence upon God. It is a sure evidence of being occupied about self when we shrink from service on the ground of inability. God does not call us to service on the ground of our ability, but of His own; hence, unless I am filled with thoughts about myself, or with positive distrust of Him, I need not relinquish any position of service or testimony because of the heavy responsibilities attaching thereto. All power belongs to God, and it is quite the same whether that power acts through one agent or through seventy; the power is still the same: but if one agent refuse the dignity, it is only so much the worse for him. God will not force people to abide in a place of honour, if they cannot trust Him to sustain them there. The way lies always open to them to step down from their dignity, and sink into the place where base unbelief is sure to put us.

Thus it was with Moses. He complained of the burden, and the burden was speedily removed; but with it the high honour of being allowed to carry it. "And the Lord said to Moses, Gather to me seventy men of the elders of Israel whom thou knowest to be the elders of the people, and officers over them; and bring them to the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." (Num. 11:16-17) There was no fresh power introduced. It was the same Spirit, whether in one or in seventy. There was no more value or virtue in the flesh of seventy men than in the flesh of one man. "It is the Spirit that quickens; the flesh profits nothing." (John 6:63) There was nothing, in the way of power, gained; but a great deal, in the way of dignity, lost by this movement on the part of Moses.

However, we cannot but see, that, in shrinking from a position of weighty responsibility, Moses was really giving up a place of high dignity and holy privilege. This seems most evident from the following passage. "And the Lord said to Moses, Gather to Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them to the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there; and I will take of the spirit which is upon thee and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." Verses 16, 17.

Thus the unbelief and grievous sin of the people provoked some breakdown on the part of Moses, but the way in which the Lord condescended in His kindness to meet His fainting servant is very beautiful. Moses should no longer feel lonely, as though he had to bear the weight alone. He was granted human support in the shape of seventy elders of the people, though it was by reason of sharing the spirit that had been upon him that they were able to give the support. In result, they became prophets. Two who shared in the power were out of order as to their location, and this brought to light another striking feature that characterized Moses.