The story of how Moses' life was preserved in infancy, and of how he came to be brought up at the court of Pharaoh with all its advantages for culture, is one of the most fascinating tales of childhood. Ex. 2:1-10. But not many who know this familiar tale could go on with the biography of the man of forty who fled from Pharaoh's vengeance. Moses found by personal contact with his "brethren," the children of Israel, that they were not yet ready for common action, and would not easily acknowledge his right to lead them. After killing an Egyptian slave driver there was nothing for Moses to do but to flee. Vs. 11-15.
He spent the second forty years of his life, Acts 7:23, 30; Ex. 7:7, in the deserts about the eastern arm of the Red Sea—the region known to the Hebrews as Midian. There he married the daughter of the Midianite priest Reuel. (Jethro was probably Reuel's title, meaning "his excellency.") While herding his sheep in the mountains called Horeb (Sinai), Moses received at the burning bush that personal revelation of the God of his fathers, which lay at the base of all his future labors for God and his people. Ex. 3:1 to 4:17. It was a commission to lead Israel out of their bondage in Egypt into the land promised to their fathers.
Though very humble as to his fitness for such leadership, Moses was assured of Jehovah's presence and help. He was equipped with extraordinary powers for convincing the proud Pharaoh that his demands were God's demands; and he was given the aid of his brother Aaron, who had a readiness of speech which Moses at this time seems to have lacked.
Exodus, Chapters 16 to 24
How the two brothers achieved the seemingly impossible task of winning out of Egypt, and of uniting a spiritless and unorganized mass of slaves upon a desperate enterprise, is the narrative that fills the early chapters of Exodus. But with Israel safe across the Red Sea, Moses' leadership had only begun. He instituted an organization of the people for relieving himself of his heavy duties as judge. He determined the line of march, and sustained the spirits of the fighting men in their struggle against the tribes of the desert who challenged Israel's passage.
But, above all, Moses became the "mediator" of the "covenant," Heb. 9:19-21, between the Hebrews and Jehovah their God at Mount Sinai. On the basis of the Ten Commandments, Ex. 20:2-17; Deut. 5:6-21, that guide to God's nature and will which formed the Hebrew constitution, the people agreed to worship and obey Jehovah alone, and Jehovah promised to be their God, fulfilling to them his promises made to their fathers. By solemn sacrifices, according to the custom of the time, when the symbolism of altar and priesthood was well understood, this covenant was sealed.
Exodus, Chapter 25 to Numbers, Chapter 36
After long seclusion on the mount alone with God, Moses ordered the erection of a house of worship. It had to be portable, so as to accompany them in their wanderings and express visibly, wherever set up, the religious unity of the twelve tribes. Aaron and his sons were consecrated to be the official priesthood of this new shrine and were clothed and instructed accordingly. Minute details regulated all sacrifices, and similar minute instructions enabled the priests to decide questions of ceremonial cleanness and uncleanness in matters of food and health.
All these laws and regulations, mainly recorded in Leviticus, were given through Moses, either alone or in association with his brother. It is not surprising to learn that there were those who challenged this exclusive leadership in every department of the national life. We read of a willful disregard of divine orders even in the family of Aaron, with immediate fatal results. Lev. 10:1-7. Like punishment overtook those members of the tribe of Levi who showed jealousy of the house of Aaron, and those elements in other tribes that claimed rights equal or superior to those of Moses. Num., chs. 16, 17. It would be strange, indeed, if God, who had vindicated his servant Moses against Pharaoh, should let his own authority as represented by Moses be challenged within the camp of Israel. He punished to save.
Just as God took up the Sabbath and circumcision, old customs of the preceding era, into the law of Israel, so also he spoke to this people through an elaborate system of feasts and pilgrimages, which bound up their whole year with the worship of God. Indeed, the principle of the seventh part of time as sacred was extended to the seventh year, and even to the fiftieth year (the year following the seventh seven), for beneficent social and economic uses. Lev., ch. 25.