CRITICAL ANALYSES OF THE SITUATION BY OUTLINING THE

DEPENDENTS AND THE INDEPENDENTS VARIABLES

INHERENTLY EMBEDDED IN THE NARRATIVES
CASE CONCEPT OF MOSES AND THE
STAFF IN THE BIBLE

By

Idama Vivian Nkem

PG/PHD/22/96148

Introduction
Biblical examples of servant leadership are frequently drawn from the life of Moses
(Bell, 2014; Crowther, 2018, Boyer, 2019). Moses showed a great love for God and people,
humility toward God and his own skills, and a strong desire to serve God and His chosen people.
While Patterson (2003) built the virtuous theory of servant leadership with a foundational
principle of agapao love—a Greek word for moral and ethical love with strong connections to
deep preference for others—Robert Greenleaf, the widely acknowledged father of modern
servant leadership, asserted that servant leadership is based on “the natural feeling that one wants
to serve, to serve first” (Northouse, 2016).
Moses embodied many of the traits identified as crucial in contemporary servant leadership
theories, starting with his first calling (Exodus 3), continuing with his part in rescuing Israel from
slavery, and culminating in his leadership of the Israelites and the creation of a covenant between
them and God. These traits included compassionate love (or agapao, as previously mentioned),
humility, altruism, vision, trust, empowerment, authenticity, stewardship, and service (Patterson,
2003; Patterson & van Dierndonck, 2015). Although Moses was far from flawless, his intimate
bond with God enabled him to lead a nation of disobedient slaves into a relationship, identity,
and purpose as God's chosen people.
There are many stories about Moses' life that highlight his leadership qualities and motivations
(concepts of being). However, the results of Moses' actions as a servant leader—namely, his
stewardship of God's people, his empowerment of other leaders, and his openness to feedback
from others—will be the main focus of this exegetical analysis of Exodus 18:13–27. This article
will study and unpack the biblical text using standard exegetical analysis and social rhetorical
interpretation methodologies. It will also explore the numerous ways that biblical leadership
concepts add depth and clarity to contemporary servant leadership philosophy.

Moses and the Staff

The Bible mentions the Staff of Moses, also called the Rod of Moses or Staff of God, as a
walking stick that Moses used. The Book of Exodus states that the staff which the King James
Bible translates as "rod" was used to create water out of a rock, changed into a serpent and back
again, and was present when the Red Sea parted. Rabbinical scholars have disagreed about
whether Moses' staff and his brother Aaron's staff were identical.

The staff is first mentioned in the Book of Exodus (Ex 4:2), when God appears to Moses in
the burning bush. God asks what Moses has in his hand, and Moses answers "a staff" ("a rod" in
the King James Version (KJV). The staff is miraculously transformed into a snake and then back
into a staff. The staff is thereafter referred to as the "rod of God" or "staff of God" (depending on
the translation)
And you are to hold this rod in your hand and use it to make signs. "Let me go, I pray thee, and
return unto my brethren which are in Egypt, and see whether they are still alive," was what
Moses asked to Jethro, his father-in-law, after heading back. "Go in peace," Jethro said to Moses.
In Midian, the LORD spoke to Moses, saying, "Go, return to Egypt; for all the men who sought
thy life are dead." Moses then rode back to Egypt with the rod of God after taking his wife and
his boys and setting them upon an ass. (KJV. Chapter 4 of Exodus)

Moses and Aaron appear before the pharaoh, and Aaron's rod is transformed into a serpent.
Pharaoh's sorcerers are also able to transform their own rods into serpents, but Aaron's rod
swallows their rods (Exodus 7:10–12). Aaron's rod is again used to turn the Nile blood-red. It is
used several times on God's command to initiate the plagues of Egypt.

During the Exodus, Moses stretches out his hand with the staff to part the Red Sea. While in the
"wilderness" after leaving Egypt Moses follows God's command to strike a rock with the rod to
create a spring for the Israelites to drink from (Exodus 17:5–7). Moses does so, and water springs
forth from the rock in the presence of the Elders of Israel.

Exodus 17:8–16 describes Moses's use of the rod during the Israelites' victory over the
Amalekites at Rephidim (Trimm, 2019). The Israelites "prevail" when he raises his arms and
brandishes the "rod of God," but their foes take the upper hand when he lowers them. Hur and
Aaron support him in maintaining the staff raised till the goal is accomplished. Speaking to a
rock, God gives Moses instructions on how to bring water for the Israelites (Numbers 20:8).
Exasperated by the Israelites' complaints, Moses hits the rock twice with the staff rather than
speaking to it as God had instructed. God chastised Moses by not allowing him to speak to the
rock, indicating that Moses lacked faith.

The first mention of the staff/rod of Moses comes at the time when God is calling him to lead the
children of Israel out of Egypt. Remember the unique background of Moses… a Jewish baby,
found in a basket floating in the Nile, but rescued by Pharaoh’s daughter and raised as a prince in
Egypt.

In Exodus 4 Moses is complaining the he does not have what it takes to lead the children of
Israel out of Egypt … because they will not believe him. Of course, the task was incredibly
complex. It involved caravanning 2 million people who had been slaves all their lives across
hundreds of miles of sheer desert. And by the way, Moses was in exile, having fled from Pharaoh
and now living in the Midian desert.

So when Moses complained that nobody would believe that God had sent him, God asked
Moses, “What is in your hand.” Exodus 4:2. Moses responded that it was a rod/staff. God told
him to throw it on the ground… a rather strange command. When he did, it became a snake.
Now he was commanded to pick it up again. He did and it became a rod/staff again.

This occurrence may now be of great importance. I say "could" because what I'm going to
discuss is my well-considered idea rather than a passage from written Scripture. Recall the
identity of Moses. He was an Egyptian royal prince. You'll notice that every major Egyptian
official, whether depicted in Egyptian art or even in images of their mummies, carries a staff or
rod, signifying their authority. These staffs were truly works of beauty, with vibrant markings.
And keep in mind that the term "matteh" has several meanings, one of which is scepter.

My hunch (and I cannot prove this) is that this rod/staff or Moses was no ordinary stick, but
rather his symbol of authority which he had kept from the time of his authority in Egypt. My
thinking is that Moses had put his trust in that rod/staff. It was a symbol of his own power and
authority. And when God asked him to do something extraordinary, he was comparing his own
power and authority to the task that God was asking him to do.

So what was God's statement? Toss it onto the ground. It changed into a snake. It seems like God
is telling Moses that his authority and power alone won't finish the job because it contains a
serpent. That is, you cannot do this task by boasting about your upbringing and power. The
"snake" was gone from Moses' rod/staff when he raised it once more.

The reason that I dare to speculate on this is because of an interesting note that comes later in the
story. When Moses actually got up and headed back to Egypt to do what God commanded, it
says, “Moses took the rod/staff of God in his hand.” Did you notice that…Before it was the
“rod/staff of Moses.” Now it is the rod/staff of God!

This rod/staff now has new meaning and importance. It is this rod/staff that God is going to use
to convince the Egyptians that the God of Moses is superior to their gods. It is this rod/staff that
Moses held over the waters of the Nile when they turned to blood. It was this rod/staff that
Moses held over the rivers and streams of Egypt and they produced frogs. It was with this rod
that Moses used to strike the dust and the plague of lice came forth. When Moses held the rod up
toward the sky, the plague of thunder and hail destroyed the land. And it was this rod that Moses
held over the waters of the Red Sea when they parted. This was not just the rod of Moses… this
was the rod of God.

Here's where we need to talk about one more occurrence. God did numerous miracles while
leading the children of Israel through the desert. The use of this rod/staff was one among them.
Examine Exodus 17:9; during the Israelites' battle with Amalek (the descendants of Esau),
Moses ascended a hill and raised "the rod of God" toward heaven. Israel was winning as the rod
was raised.And the Amalekites were gaining ground as Moses grew weary and put down the rod.

Now Moses got in serious trouble because of this rod. In Exodus 17 the children of Israel did not
have water to drink. God told Moses to strike the rock with his rod… and when he did, water
gushed out of the rock. But later in Numbers 20 the children of Israel were complaining against
Moses. God told him to take the rod in his hand… but this time he was to “speak to the rock.”
Numbers 20:8. Instead, Moses in anger struck the rock with his rod and said,

"Listen now, you rebels; shall we bring forth water for you out of this rock? "Then Moses lifted
up his hand and struck the rock twice with his rod; and water came forth abundantly, and the
congregation and their beasts drank. But the LORD said to Moses and Aaron, "Because you have
not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not
bring this assembly into the land which I have given them." Numbers 20:10-12

What happened here? Moses was no longer operating under the command and in the power of
God. He was abusing the rod/staff and if you will, “the snake got back in the rod.” Now it was
Moses talking in anger and using his own authority. God will not yield His honor to another.
Moses forgot who God was and thought for a moment that by his own hand, he could do
miracles. For this he was judged harshly and God did NOT allow him to lead the children of
Israel into the land.

I have stood on Mount Nebo and looked over the land of Israel. This is where God took Moses to
view the land of promise…but he never went in! Why? Because he did NOT honor God as God.
It was a terrible price he paid…but in it we all learn a very powerful lesson. God does not use us
because of who we are, or in our own strength. He have to learn the lesson over and over again.
It is about Him and His purposes and it is done in His way and in His power. Anything less
dishonors God. Pride and arrogance is the downfall of any servant of the Lord.

Moses’ staff puts in cameo appearances throughout the narrative portions of the book of Exodus.
At the burning bush, God turns it into a snake in an effort to cajole Moses into extricating Israel
from Egypt (4:2-4). Upon his return, Moses repeats the sign before the elders of Israel to verify
the authenticity of his mission (4:30). When Moses and Aaron confront Pharaoh for the first
time, it is Aaron who now tosses the rod on the ground where it morphs into a serpent and
devours the serpents of the Egyptian magicians brought in to match his prowess (7:10-3).

The staff is the instrument by which Aaron brings about the miracle of the first three plagues,
changing the Nile’s water into blood (7:20) and infesting the land with frogs (8:1-2) and vermin
(8:13). Thereafter, Moses wields the staff to unleash plagues seven and eight of hail and locust.
Though not explicitly, the text seems to have Moses split the Sea of Reeds by means of his staff
(14:21, cf.16). Finally, once across, Moses has recourse to the staff twice more to strike a rock
for water (17:5-6) and to beat back the Amalekites (17:9).

It is this prominence which induced the Mishnah to list the staff as one the artifacts created by
God in the twilight of the sixth day before the world’s first Sabbath (Pirkei Avot 5:6). Whatever
the intention of that list, I mention it here to establish the fact that we are talking about a single
staff and not two or even three. Although, in the narrative the staff is referred to variously as
belonging to Moses, Aaron and even God (17:9), the Midrash also holds that there is only one
staff. Ownership is a function of wielding it (Sh’mot Rabbah 26:3).

Where the Mishnah errs is in attributing extraordinary status to the staff. According to the
narrative, the staff is nothing more than an ordinary shepherd’s staff. It was the staff that Moses,
tending the flock of his father-in-law, Jethro, bore in his hand when he happened to alight on the
burning bush (3:1). It could not have been more nondescript and unexceptional. But, that is
precisely the point: the staff harbored no inherent potency. At work was solely God’s will which
chose to transform a crude artifact into an instrument of titanic power. The spontaneity of the act
manifested God’s omnipotence.

The adversaries of the staff are Pharaoh’s magicians. As long as they can duplicate the
miracles wrought by Aaron, Pharaoh remains unyielding. But their mode of operation differs
markedly from that of Aaron. They effect their miracles by means of spells and incantations. The
use of black magic enables them to keep step with Aaron till the plague of vermin when they
concede the undeniable presence of Israel’s God (8:15). In contrast, Aaron works in silence.
Neither Moses nor Aaron ever invoke God prior to raising their staff. Indeed, its employment,
except for one instance (17:9), comes at God’s behest. The staff is purely a tool of the Almighty
activated through human agency. Miracles result, but not by virtue of magic. The insignificance
of the staff is underscored by the fact that Moses on occasion triggers or terminates a miracle
without using it at all, simply by waving his hand (10:22) or offering a heartfelt prayer (10:18).
God needs no staff to alter the course of nature nor does the staff possess any power independent
of God. It never becomes a relic.

As for the Egyptian magicians, they do not direct their incantations to their own deities or
the realm beyond. Whatever they practice seems to be a form of human wisdom. The
confrontation as depicted in the Bible is not between the God of Israel and the deities of Egypt,
but rather between God and the hubris of mortals. Strikingly, the Bible grants the efficacy of
magic up to a point , but only because of human artifice. As the great Israeli biblical scholar,
Yehezkel Kaufmann, argued more than half a century ago, the biblical view of monotheism
brooked no competing deities. Moreover, stripped of all mythology, the Bible, according to
Kaufmann, knows only of the upheaval caused by humans in their unending challenge of God’s
sovereignty and moral law. Magic, though supernatural in its effects, is downgraded to a tactic in
the human repertoire and forbidden because it seeks to restrict, thwart or circumvent the divine
will. Pharaoh’s practitioners of magic were a case in point. When Aaron’s rod-turned-snake
swallows those of the court magicians, the episode is meant to affirm the superiority of a
worldview without sorcery. In the more quaint formulation of the Talmud, “Sorcerers repudiate
the household on high” (BT Sanhedrin 67b).

Although few might think of Moses as a 'leader' in the contemporary business and political
sense, Moses is not only among the most significant leaders in Western civilisation but is also
arguably the quintessential example of a powerful leader from whom much can be learned by
anyone entering and occupying leadership positions. Moses not only maintains a prominent
position in the monotheistic tradition—particularly respected by adherents of Judaism,
Christianity and Islam—but also as a figure of influence in secular life through his example as a
leader of the ancient Israelites.

Traditionally regarded in Judaism as the greatest prophet of all, and indeed a highly respected
prophet in both Christianity and Islam, the leadership traits and skills learned from studying
Moses are by no means limited to adherents of Judaism but can be emulated by anyone who
would like to become a better leader from examining this most worthy of models.

The Bible sketches an ambitious list of leadership traits ascribed to Moses, including humility,
empathy and heroism, but also patience, self-reflection, charisma and wisdom, among others.
Although few can emulate all of these traits, humility is one that stands out. The Book of
Numbers stresses that "Moses was a very humble man, more so than any other man on earth"
(Num. 12:3). Hence, humility was clearly deemed an important trait and one that ought to be
emulated by more people aspiring to lead others. After all, what is humility but the opposite of
arrogance? Most people have an understandable dislike for arrogant leaders.
The thrust of this subplot on magic received its legal formulation later in the book of Exodus:
“You shall not tolerate a sorceress (22:17).” And as Balaam, another non-Israelite practitioner of
the art, would attest: “So, there is no augury in Jacob, no diving in Israel” (Numbers 23:23).
Nomos and narrative converged in unison. In Israel, prophecy and not sorcery would become the
acceptable medium of communication between God and humanity. It was beyond human
capacity to coerce God into revealing what the future held in store.

Numbers 20:1-6 Then the children of Israel, the whole congregation, came into the Wilderness of
Zin in the first month, and the people stayed in Kadesh; and Miriam died there and was buried
there. Now there was no water for the congregation; so they gathered together against Moses and
Aaron. And the people contended with Moses and spoke, saying: "If only we had died when our
brethren died before the LORD! "Why have you brought up the assembly of the LORD into this
wilderness, that we and our animals should die here? "And why have you made us come up out
of Egypt, to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates;
nor is there any water to drink." So Moses and Aaron went from the presence of the assembly to
the door of the tabernacle of meeting, and they fell on their faces. And the glory of the LORD
appeared to them. The children of Israel entered into the wilderness of Zin. Miriam (Moses’
sister) died. Not long after, the congregation ran out of water. They and their animals were
thirsty and began to complain against Moses, Aaron, and the Lord. God most certainly did not
bring His chosen people out into a wilderness to make them die of thirst. God loved these
people! He wanted them to trust Him completely. NUMBERS 20:7,8 Then the LORD spoke to
Moses, saying, "Take the rod; you and your brother Aaron gather the congregation together.
Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them
out of the rock, and give drink to the congregation and their animals." Again, when faced with
the difficult task of leading God’s people, Moses and Aaron come before the Lord. Perhaps the
temptation to answer rashly was there. How hard it must have been to deal with this complaining
and disbelieving people. But Moses and Aaron did the wise thing! Proverbs 17:28 says, “Even a
fool is counted wise when he holds his peace; when he shuts his lips he is considered
perceptive.” God answers Moses and gives Moses specific instructions. He says, “Take your rod
and speak to the rock and it will yield its water.” God told Moses to speak to the rock. Note, this
was different from the previous time when a different rock yielded water to the congregation of
Israel. At that time, Moses was told to strike the rock one time and water would flow out; now he
is commanded only to speak to the rock

Numbers 20:9-13 So Moses took the rod from before the LORD as He commanded him. And
Moses and Aaron gathered the assembly together before the rock; and he said to them, "Hear
now, you rebels! Must we bring water for you out of this rock?" Then Moses lifted his hand and
struck the rock twice with his rod; and water came out abundantly, and the congregation and
their animals drank. Then the LORD spoke to Moses and Aaron, "Because you did not believe
Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly
into the land which I have given them." This was the water of Meribah, because the children of
Israel contended with the LORD, and He was hallowed among them. God told Moses he was to
speak to the rock, not to strike it. From the rocks that flowed with water in the wilderness, God
was creating a beautiful picture. In 1 Corinthians 10:4 we read, “They drank from that spiritual
rock that followed them; and that rock was Christ.” Jesus promised the woman at the well “living
water”: “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you
would have asked Him, and He would have given you living water.” In Exodus 7:20, Moses
struck the rock and it brought forth its water. Jesus was struck to provide the forgiveness of our
sins and bring us back into rich fellowship with God. The rock needed to be struck only once,
just as Jesus died for our sins “once for all” (Hebrews 10:10). Read, also, Romans 6:9-10;
Hebrews 9:26, 28; and 1 Peter 3:18. In not following God’s instructions, Moses ruined a
beautiful example of Jesus Christ and His complete work for us. As a result of Jesus, our rock,
being struck, we may come boldly before the throne of God’s grace. Jesus took the judgment that
was due to us. We need only speak to the rock to experience God’s forgiveness and rich
fellowship. Yet Moses’ sin went beyond misrepresenting a picture or type of Jesus who would
come later. He misrepresented God and God’s heart towards the people. God gave Moses
instructions to speak to the rock; God was not angry with the people. Though, once again, they
were unbelieving and complaining, God knew the people were thirsty; and He was
compassionate. Moses made the people think God was angry as he cried out, “Rebels, must we
bring water for you out of this rock?”

God desires that people know His great love for them. He wants them to understand His nature
and character His long suffering, abundant mercy, and readiness to forgive. God deals seriously
with those servants who would misrepresent Him and cause people to feel condemned and be
afraid or hesitant to approach Him. As we communicate God’s Word to others, it is vital that we
seek to do so with His voice, His grace, His love, and His temperament. Let us never be guilty of
misrepresenting God. Misrepresenting God is a serious thing! Because of Moses’ failure to
represent God correctly, He would not be able to enter the Promised Land with His people. His
serious mistake would mean he would spend the remainder of his days in the wilderness.
Although God’s discipline to Moses meant he would never enter the Promised Land, God’s
grace would later take him to a high hill to behold it.

Key event involving Moses and His staff

The Burning Bush

When God first appears to Moses in the burning bush (Exodus 3:1-4:17), He instructs Moses to
use his staff to perform signs to convince the Israelites and Pharaoh that God has sent him. This
includes turning the staff into a snake and then back into a staff (Exodus 4:3-4).

Before Pharaoh

Moses and his brother Aaron use the staff to demonstrate God's power before Pharaoh. For
example, Aaron throws down his staff, and it becomes a serpent, which swallows the staffs of
Pharaoh's magicians that had also turned into serpents (Exodus 7:8-12).
Parting of the Red Sea

One of the most dramatic uses of the staff is when Moses stretches it out over the Red Sea,
parting the waters so the Israelites can escape from the pursuing Egyptian army (Exodus 14:16,
21-22).

Summary

Identifying the variables

Independent variable (IV) These are the factors that cause changes or influence the outcomes.

These are the factors that cause changes or influence the outcomes.

The action of Moses with the staff this includes Moses stretching out, striking, or using the staff
as instructed by God

Divine commands God's specific instructions to Moses regarding how and when to use the staff.

Faith and obedience The degree to which Moses follows God's commands faithfully.

These are the outcomes or effects that result from the independent variables.

The resulting miracles, such as the plagues, the parting of the Red Sea, or water flowing from the
rock

The reaction of the Israelites, such as their belief, obedience, or dissent.

The hardening or softening of Pharaoh’s heart and his decisions regarding the Israelites' freedom.

Independent variable Moses throws the staff on the ground as commanded by God.

Dependent variable The staff turns into a serpent and then back into a staff.

Analysis The transformation of the staff into a serpent demonstrates God's power and
authenticates Moses' divine commission. It serves to convince Moses, the Israelites, and Pharaoh
of God's authority.

Progues initiated by the staff

Independent variable Moses (or Aaron) uses the staff to strike the Nile or stretch it over waters.

Dependent variable Water turns to blood, frogs, and lice infest Egypt.

Analysis: Each plague challenges the Egyptian deities and Pharaoh's authority, demonstrating
God's superiority and compelling Pharaoh to release the Israelites. The plagues escalate in
severity, emphasizing the consequences of Pharaoh’s hardened heart.

Parting of the red sea exodus 14:16, 21-22

Independent variable Moses stretches out his hand with the staff over the sea.

Dependent variable The sea parts, creating a dry path for the Israelites.

Analysis: This miracle underscores God’s power to deliver and protect His people against
overwhelming odds. It also serves as a pivotal moment of faith for the Israelites and a definitive
act of liberation.

Water from the rock (Exodus 17:5-6, Numbers, 20:8-11)

Independent variable Moses strikes the rock with the staff (first instance); later, Moses strikes
the rock instead of speaking to it.

Dependent variable Water flows from the rock to quench the Israelites' thirst..

Analysis: he first instance showcases God’s provision. However, in the second instance, Moses’
disobedience (striking the rock instead of speaking to it) leads to a divine reprimand,
demonstrating the importance of precise obedience to God's commands.

Victory over Amalekites (Exodus 17: 9-13)

Independent variable Moses holds the staff high during the battle.

Dependent variable Israel prevails as long as the staff is raised

Analysis: The staff’s elevation symbolizes God's presence and power. The Israelites' victory
depends on their leader’s faith and God’s intervention, illustrating the interplay between divine
support and human action.

Theological and symbolic interpretation

Symbol of divine power and presence: The staff is a tangible symbol of God’s power, utilized
by Moses to perform miracles. It represents God’s direct intervention in human affairs

Faith and obedience: The outcomes (dependent variables) are directly linked to Moses’ actions
(independent variables) and his adherence to divine instructions. Faith and obedience are crucial
for the manifestation of divine power.

Leadership and mediation Moses, through his use of the staff, acts as a mediator between God
and the Israelites. His actions facilitate divine intervention and guidance

Conclusion

The critical analysis of the dependent and independent variables in the narrative of Moses and
the staff highlights the dynamic relationship between divine instructions, human agency, and
miraculous outcomes. The staff serves not only as a tool for miracles but also as a symbol of the
broader theological themes of faith, obedience, and God’s sovereign power in the biblical
narrative.
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