Who was Moses' father?

Son of Amram and Jochebed, of the tribe of Levi, brother of Aaron and Miriam. He was born after the mandate by the king that all male children of the Hebrews were to be killed, but his parents by faith hid him three months, and when he could no longer be hidden he was put in an ark of bulrushes and placed among the reeds in the river. Being found there by Pharaoh's daughter he was named by her MOSES, signifying 'drawn out,' and adopted as her son, being nursed for her by his own mother. He became learned in all the wisdom of Egypt, and was mighty in words and deeds.

Levite, father of Aaron, Moses and Miriam. Ex. 6:18, 20; etc.

The first son of Kohath was Amram, who married Jochebed (vv. 18-20), of whom Aaron and Moses were born. Others of the line of Levi are mentioned, then Aaron's wife and four sons (v. 24), then his one grandson Phinehas also. The rest of the tribes of Israel are not considered here for God is focusing on the two chosen leaders of Israel, Moses and Aaron (vv. 26-27). Verses 28-30 refer back to verses 10-12, so that the question of Moses there is answered in the beginning of Chapter 7.

Branch of the Kohathite family, descended from Amram, father of Aaron, Moses and Miriam. Num. 3:27; 1 Chr. 26:23.

Let us go on to Amram and Jochebed, the parents of Moses. What a delightful story it is in the second chapter of Exodus. The wife seems to have been the moving spirit here, and perhaps this is hardly to be wondered at, as Jochebed was Amram's aunt. (Ex. 6:20). But there is no suggestion that Amram did not have his rightful place in that little home in Egypt. Hebrews 11:23 tells us: "By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment." Those of us who have lived in a land dominated by a hostile foe can better appreciate the magnificent courage of this devoted couple, when they were not afraid of the king's commandment. It was a trial of their faith; but we know that it was "much more precious than of gold that perisheth, though it be tried with fire." (1 Peter 1:7). And how God honoured their faith! Each of their three children became one of His Own honoured servants.

Amram and Jochebed, according to Exodus 6:18-20, belonged to the tribe of Levi and to the family of the Kohathites. It was a family which in the future would perform such important duties in relation to the tabernacle.

The history of the chosen deliverer, recorded by himself under the guidance of the Spirit, follows the dark picture of Israel 's suffering. He was the offspring of a son and daughter of Levi. His name was Amram (chapter 6:20 and Num. 26:59). His wife's name Jochebed. As we saw in Genesis, Levi means "joined," and Levi was the third son of Jacob (Gen. 29:32-35). Here we have a typical hint of the true Mediator, joined to God and man. Levi was Jacob's third son, and Moses the third child of a son of Levi. The number "three" is the number of resurrection. It all foreshadows Christ. Pharaoh's command had been to cast the male children into the river. The river is the type of death ( Jordan , for instance). By death Satan tried to oppose God's purposes. The babe was in danger of death; Satan's hatred through Pharaoh was directed against this child as Herod through Satan's instigation tried to kill the newborn King in Bethlehem .

Moses was born in a period of great stress and persecution by Pharaoh upon the children of Israel. But Moses' parents had great faith in God and so could commit their beautiful child to His care and keeping. Many lessons can be learned by Christian parents today from the example of Amram and Jochebed.

Which of the two educations will prevail? Will it be the one imparted during the few years at his father's home where Amram (whose name means “God of thy father” Ex. 3:6) and Jochebed assuredly did not neglect to speak to Moses of the Lord and of His promises to His people? Or will it be the one provided at the court? Will the many years at the court erase even the memory of what Moses had heard in his parents' home?

The section ends, as far as appearances are concerned, with utter failure. But the Lord is not affected by human weakness or human resistance; His purposes, flowing from His own heart, and accomplished by His own power, are unchangeable. It is therefore exceedingly beautiful to note the action recorded in verse 10. "And the Lord spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt." Unmoved by the deafness of His people, the failure of His servant, or the open antagonism of Pharaoh, He calmly proceeds to effect the redemption of His people. It will be observed that from the thirteenth to the thirtieth verse is a parenthesis. It would seem to be introduced for two reasons. It constitutes, in the first place, a new point of departure. Exodus 5, and the first part of Exodus 6 are, as we explained, preliminary — a kind of preface. On the one hand, the period embraced in it is a kind of day of grace for Pharaoh, when looked at simply as a man; on the other, it brings to light the real character of the conflict on which Jehovah was about to enter, and reveals the exact position and condition of all the parties concerned — Pharaoh, the children of Israel, and Moses. At the same time, the foundations on which Jehovah was about to act for His people, are laid broad and deep in His own character and covenant. That period now passed, the Lord commences anew, and hence the repetition of the charge to Moses and Aaron, embracing the object and scope of their mission. This gives the opportunity, in the second place, for the introduction of the genealogy of the people to be redeemed. The point of interest for us lies in the parentage of Moses and Aaron. "And Amram took him Jochebed, his father's sister, to wife; and she bare him Aaron and Moses." (v. 20.) "These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt, according to their armies. These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron." (vv. 26, 27.) Aaron was thus the elder brother, and it is interesting to notice that pious Amram and Jochebed were blessed in the preservation of both their children spite of the edict of the king. Aaron had in nature priority over Moses; but grace never follows the order of nature. It recognizes all the natural relationships which God has formed, and it can only bring sorrow if not dishonour where this truth is not tenaciously held; but as it is above, and outside nature altogether, it acts in its own sphere and according to its own laws. God therefore, acting according to His own sovereign rights, chose Moses, and not Aaron, though in consequence of the failure of Moses, and from tenderness to his weakness, He afterwards associated his brother with him in his work. But the divine order is, Moses and Aaron, while the natural order, as seen in the genealogy and in verse 26, is Aaron and Moses. The last three verses simply connect the narrative with verse 10. For the objection of Moses in verse 30 is evidently the same as that in verse 12. And yet there is reason for its repetition. In Ex. 3 and Ex. 4 Moses makes five difficulties in reply to the Lord; here in the sixth are two, making seven together. It was therefore the perfect exhibition of the weakness and unbelief of Moses. How it magnifies the grace and goodness of the Lord; for if in His presence man is revealed, it also brings to light what He is in all the perfection of His grace, love, mercy, and truth. Blessed be His name!