Leviticus 12 commentary

After the laws concerning clean and unclean food, come the laws concerning clean and unclean persons. Man imparts his depraved nature to his offspring, so that, excepting as the atonement of Christ and the sanctification of the Spirit prevent, the original blessing, “Increase and multiply,” Ge 1:28, is become to the fallen race a direful curse, and communicates sin and misery. Let those women who have received mercy from God in child-bearing, with all thankfulness own God's goodness to them; and this shall please the Lord better than sacrifices.

2. If a woman have conceived seed. This ceremony had reference to two points; for, first, the Jews were reminded by it of the common corruption of our nature; and secondly, the remedy of the evil was set before them. There is little difficulty in understanding why a woman who has conceived and given birth to a child, should be pronounced unclean; viz., because the whole race of Adam is polluted and defiled, so that the woman already contracts uncleanness from the offspring which she bears in the womb, and is further contaminated by giving it birth. Hence it appears how foul and disgusting in God’s sight is our condition, since at our birth, and even before it, we infect our mothers. It has been almost universally, but very absurdly, considered that nothing is here condemned but libidinous intercourse between male and female; whereas the purification is not required except there be offspring; and to this the word תזריע, thazriang, refers, which can only be properly translated by insemination, and therefore it must be carefully observed that impurity in intercourse is not generally condemned here, but in generation. For the cohabitation of man and woman in itself, without reference to offspring, is a matter of shame and indecency; but here the procreation of children, which should remove this indecency, is accounted the cause of pollution, because the whole race of Adam is full of contagion. Hence the error of Pelagius Une heretique ancien nomme Pelage. — Fr. is clearly refuted, who denied that the sin of Adam was propagated among his descendants, and pretended that we contracted sin from our parents not by origin, but by imitation. For the mother would not be unclean if the children were pure and free from all defilement. Therefore God would by this rite teach His ancient, people that all men are born accursed, and bring into the world with them an hereditary corruption which pollutes their very mothers. If any object that holy matrimony is thus brought into disgrace and disrepute, the reply is easy, that if the marriage couch is free from stain, it is due to the indulgence of God. When therefore the husband and wife procreate children in lawful wedlock, it is not to be considered simply permitted, as if the generation were altogether without impurity, but by special privilege and indulgence; because the sanctity of marriage covers what otherwise might be imputed to blame, and purifies the very defilements of our guilty nature. Whence it is plain that marriage, through which the procreation of children becomes lawful, has nothing disgraceful about it. Yet it does not follow that the children who are thus engendered are holy and free from stain; for those who are born to unbelievers, remain under the guilt of the curse; and those who owe their birth to believers, are delivered from the common perdition by supernatural grace, and special adoption. And this God desired openly and distinctly to testify, by requiring a sacrifice for their purification. For although Moses seems only to speak of the mother, St. Luke, The allusion is, I suppose, to Luke 2:23. his faithful interpreter, includes also the infant. If it be asked whether circumcision would not suffice to remove the stain of corrupt nature, I reply that hence it more clearly appears how great is our impurity, since God was not content with one symbol for its expurgation, but in order that He might exercise His people in continual meditation upon it, added another subsidiary sign, and did this especially because He knew how profound is men’s hypocrisy, with what self-complacency they flatter themselves in vice, how difficult it is to humble their pride, and, when they are forced to acknowledge their miseries, how easily forgetfulness creeps over them. Wherefore, when circumcision is expressly mentioned here, I presume it is by anticipation, lest the Israelites should object that circumcision was given them for the very purpose of altogether removing the curse; and therefore God signifies that, although circumcision should precede it, still the purification which He here enjoins would not be superfluous. The foolish comments of the Rabbins on this passage respecting seed, are both ridiculous in themselves, and unfitted by their filthiness for modest ears; since, as we have said, the simple intention of Moses was that the woman should undergo purification, if offspring should follow her intercourse. Now, since the Son of God, although He was not only pure, but purity itself, still was the representative of the human race, He subjected himself to the Law; and (as Paul teaches) submitted Himself to the Law, “to redeem them that were under the Law.” (Galatians 3:13, and 4:5.) And, by this His voluntary submission to it, He abrogated the old rite; so that it is not now necessary to bring infants to the visible tabernacle with the sacrifices, but all purity is to be sought in Himself.

4. And she shall then continue. The uncleanness of seven days in the case of a male, and fourteen days for a female, has reference to the hemorrhage, as we shall also see elsewhere of the menstrual discharge. For the remainder of the time she is forbidden to take part in religious services, and to approach the sanctuary, (by which word the court is here meant,) and thus is accounted unholy, not only that she should herself lament her condition, but that her husband also, admonished by the sight, should learn to abhor and detest original sin. For this was a serious exhortation to repentance, when they acknowledged that they were contaminated in their offspring, wherein otherwise God’s blessing manifests itself. The question now arises, why the time of purification is double for a female child? Some ascribe this to a natural cause, viz., because the hemorrhage is then of longer continuance; and in truth it was a part of chastity and continence, that husbands should not then come near their wives. But inasmuch as the object of this ceremony was different, viz., as an indication of the curse on the whole human race, we must look more attentively in this direction. I know not whether the view is sound which some take, that the mother is more defiled by female offspring, because there is more disposition to vice in this sex. Perhaps, it is more probable, as some think, that it was because the woman was the beginning of the rebellion, when, being deceived by the serpent, she destroyed her husband with her, and drew her posterity into the same ruin. But it seems more correct to me that the punishment in regard to males was lightened and diminished by circumcision. For although in that symbol God consecrated both sexes, yet He honored males with special favor, by engraving His covenant on their flesh.

Wherefore, also, He expressly mentions their circumcision, whereby a dignity was imparted to them, which rendered them superior to females. At the end of the chapter; regard is had to the poor, lest, being burdened by too great an expense, they might be rendered less ready to obey the Law: whence we gather that God has no care for outward pomp and wealth, since the humble sacrifice of the poor, according to the measure of their poverty, is no less grateful to Him than the more valuable one of the rich.

Indexes

Index of Scripture References

Genesis

1:20   8   12:2   15:5   15:13   15:14   15:17   15:18   19:26   19:26   22:1   22:17   22:17   28:17   42:23   43:14   44:5   44:5   46   46:27   46:27   47:11   49:10   49:18   49:26   49:26

Exodus

1   1   1:1-7   1:8-11   1:10   1:12-14   1:15-22   2:1   2:1-10   2:11-15   2:16-22   2:17   2:23-25   3:1   3:1-5   3:6-9   3:10-14   3:15-17   3:18   3:18-22   4:1-9   4:10-17   4:18-23   4:24-31   4:25   5:1-5   5:6-18   5:19-23   6:1-8   6:9-13   6:14-30   7:1-7   7:8-13   7:11   7:14-25   7:22   8:1-7   8:3-14   8:8-15   8:16-19   8:20-27   8:28-32   9:1-7   9:8   9:8-12   9:13-26   9:27-35   9:35   10:1-6   10:7-11   10:12-20   10:21-29   11:1-10   12:1-20   12:21-28   12:24-27   12:29-39   12:37   12:40-42   12:49   13   13   13:1   13:2   13:3-10   13:11   13:17-22   14:1-9   14:10-18   14:19-25   14:26-31   15:1-10   15:7   15:11-21   15:22-27   16:1-8   16:9-18   16:19-30   16:31-36   16:36   17:1-7   17:8-16   18   18   18:1-12   18:3   18:4   18:13-27   19   19:1-8   19:9-15   19:16-20   19:21-25   20:1-2   20:3   20:3   20:18-21   22   22   22:29   22:29   22:30   22:30   23   23   23   23:18   23:19   23:20-23   30   30:11-13   32:34   33:2   34   34   34   34:19   34:20   34:25   34:26

Leviticus

12   12:1-8   18   18:21   19   19   19:1   19:2   19:26   19:28   19:31   19:36   19:37   20:8   20:27   22:31-33   26:18   26:21   26:24   26:28   27   27   27:26   27:34   27:34

Numbers

5:2   6   6:1-21   6:6   9   9:1-14   9:7   9:13   10:7   10:29   10:29   10:29   10:29   13:33   15   15:17-21   15:37-41   20   20:16   33   33:3

Deuteronomy

1   1:1-5   1:9-18   4   4   4:1   4:2   4:5-14   4:20   4:20   4:20   4:32-40   4:44-49   5   5   5:1-6   5:7   5:22-31   5:32   5:33   6   6   6:1-3   6:4   6:13   6:14   6:15   6:16   7:6-8   7:8   8   8   8:1-6   8:7-10   8:11-18   9:1-6   10   10:14-17   10:20   10:21   10:22   10:22   10:22   11   11   11   11:1-7   11:2   11:8   11:9   11:10-12   12   12:29-32   12:32   13   13:1-4   13:3   13:18   15   15:19   15:20   16   16:3   16:3   16:4   18   18   18:9-14   18:15-18   18:18   18:21   18:22   21:15-17   26   26:1-11   26:16-19   27:9   27:10   29   29   29   29:1   29:1   29:2-9   29:29   30   30:11   30:11-14   32   32:8   32:11   32:15   32:15   34:10

Joshua

2:11   15   23:12   23:13   24:12

Judges

4:11   4:11   13:22   19:20

1 Samuel

2:35   8:16   15   15:22   15:22   16:13   24:18   25:28   26:21   28   28:7   28:8

2 Samuel

7:27   18:11   24:2

1 Kings

6:1   21:29   22:12

2 Kings

22:3

1 Chronicles

16:34   23:15

2 Chronicles

19:6

Nehemiah

13:3

Job

23:16   27:10

Psalms

1:2   3:6   18:7-9   18:26   18:27   19:13   23:4   31:5   32:1   32:2   32:9   33:2   34:15   37:4   44   44:2   44:2   44:3   46:1   56:4   65:2   68:25   72   74:9   77:15   77:20   78:14   78:24   78:34-37   78:67   78:68   81:2   81:5   87:1   89:6   102:27   102:28   104:30   105   105:25   106   107   107:36   111:10   <a href="?scrBook

CHAPTER 12

Le 12:1-8. Woman's Uncleanness by Childbirth.

2. If a woman, &c.--The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Ge 17:12; Ro 4:11-13); the mother of a girl for two weeks (Le 12:5)--a stigma on the sex (1Ti 2:14, 15) for sin, which was removed by Christ; everyone who came near her during that time contracted a similar defilement. After these periods, visitors might approach her though she was still excluded from the public ordinances of religion [Le 12:4].

6-8. the days of her purifying--Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended--that is, forty-first for a boy, eighty-first for a girl.

If a woman have conceived - In the extent mentioned here the ordinances of this chapter have little relation to us: and to inquire into their physical reasons, as far as they related to the Jews, could afford but little edification; and to make such a subject sufficiently plain would require such minute examination and circumstantial detail as could scarcely be proper for several readers. All that is necessary to be said the reader will find on Lev 12:4.

And in the eighth day - Before this time the child could scarcely be considered as having strength sufficient to bear the operation; after this time it was not necessary to delay it, as the child was not considered to be in covenant with God, and consequently not under the especial protection of the Divine providence and grace, till this rite had been performed. On circumcision see Clarke's note on Gen 17:10. Circumcision was to every man a constant, evident sign of the covenant into which he had entered with God, and of the moral obligations under which he was thereby laid. It was also a means of purity, and was especially necessary among a people naturally incontinent, and in a climate not peculiarly favorable to chastity. This is a light in which this subject should ever be viewed, and in which we see the reasonableness, propriety, expediency, and moral tendency of the ceremony.

The blood of her purifying - A few words will make this subject sufficiently plain.

1. God designs that the human female should bring forth children.

2. That children should derive, under his providence, their being, all their solids and all their fluids, in a word, the whole mass of their bodies, from the substance of the mother.

3. For this purpose he has given to the body of the female an extra quantity of blood and nutritious juices.

4. Before pregnancy this superabundance is evacuated at periodical times.

5. In pregnancy, that which was formerly evacuated is retained for the formation and growth of the fetus, or the general strengthening of the system during the time of pregnancy.

6. After the birth of the child, for seven or fourteen days, more or less according to certain circumstances, that superabundance, no longer necessary for the growth of the child as before, continues to be evacuated: this was called the time of the female's purification among the Jews.

7. When the lacerated vessels are rejoined, this superfluity of blood is returned into the general circulation, and, by a wise law of the Creator, becomes principally useful to the breasts, and helps in the production of milk for the nourishment of the new-born infant.

8. And thus it continues till the weaning of the child, or renewed pregnancy takes place. Here is a series of mercies and wise providential regulations which cannot be known without being admired, and which should be known that the great Creator and Preserver may have that praise from his creatures which his wonderful working demands.

The term purifying here does not imply that there is any thing impure in the blood at this or the other times referred to above; on the contrary, the blood is pure, perfectly so, as to its quality, but is excessive in quantity for the reasons above assigned. The idle tales found in certain works relative to the infectious nature of this fluid, and of the female in such times are as impious as they are irrational and absurd.

When the days of her purifying - It is not easy to account for the difference in the times of purification, after the birth of a male and female child. After the birth of a boy the mother was considered unclean for forty days; after the birth of a girl, four-score days. There is probably no physical reason for this difference, and it is difficult to assign a political one. Some of the ancient physicians assert that a woman is in the order of nature much longer in completely recovering after the birth of a female than after the birth of a male child. This assertion is not justified either by observation or matter of fact. Others think that the difference in the time of purification after the birth of a male and female is intended to mark the inferiority of the female sex. This is a miserable reason, and pitifully supported.

She shall bring - a burnt-offering, and - a sin-offering - It is likely that all these ordinances were intended to show man's natural impurity and original defilement by sin, and the necessity of an atonement to cleanse the soul from unrighteousness.

And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons - As the Virgin Mary brought only the latter, hence it is evident that she was not able, i. e., she was not rich enough to provide the former; for such a holy woman would not have brought the less offering had she been capable of bringing the greater. How astonishing is this! The only heir to the throne of David was not able to bring a lamb to offer in sacrifice to God! How abominable must sin be when it required him who was in the form of God thus to empty and to humble himself, yea, even to the death of the cross, in order to make an atonement for it, and to purify the soul from all defilement!

The priest shall make an atonement for her - Every act of man is sinful, but such as proceed from the influence of the grace and mercy of God. Her sorrow in conception, and her pain in bringing forth children, reminded the woman of her original offense; an offense which deserved death, an offense which she could not expiate, and for which a sacrifice must be offered: and in reference to better things the life of an animal must be offered as a ransom for her life. And being saved in childbed, though she deserved to die, she is required, as soon as the days of her separation were ended, to bring a sacrifice according to her ability to the priest, that he might offer it to God as an atonement for her. Thus, wherever God keeps up the remembrance of sin, he keeps up also the memorial of sacrifice, to show that the state of a sinner, howsoever deplorable, is not hopeless, for that he himself has found out a ransom. Every where, in the law and in the Gospel, in every ordinance and in every ceremony, we may see both the justice and the mercy of God. Hence, while we have the knowledge of our sin we have also the knowledge of our cure. Reader, whilst thou art confessing thy own misery do not forget the Lord's mercy; and remember, be saves to the uttermost all that come through Christ unto him.

From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves.

Seven days - Not for any filthiness which was either in the conception, or in bringing forth, but to signify the universal and deep pollution of man's nature, even from the birth, and from the conception. Seven days or thereabouts, nature is employed in the purgation of most women. Her infirmity - Her monthly infirmity. And it may note an agreement therewith not only in the time, Lev 15:19, but in the degree of uncleanness.

In the blood of her purifying - In her polluted and separated estate; for the word blood or bloods signifies both guilt, and uncleanness, as here and elsewhere. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified. No hallowed thing - She shall not eat any part of the peace - offerings which she or her husband offered, which otherwise she might have done; and, if she be a priest's wife, she shall not eat any of the tythes or first fruits, or part of the hallowed meats, which at other times she together with her husband might eat.

Threescore and six days - The time in both particulars is double to the former, not so much from natural causes, as to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been.

For a son or a daughter - For the birth of a son, or of a daughter: but the purification was for herself, as appears from the following verses. A sin - offering - Because of her ceremonial uncleanness, which required a ceremonial expiation.

The morality of this law obliges women who have received mercies from God in child - bearing, with all thankfulness to acknowledge his goodness to them, owning themselves unworthy of it, and (which is the best purification) to continue in faith, and love, and holiness, with sobriety.

2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man-child, then she shall be unclean seven dayes : according to the dayes of the separation for her infirmity shall she be unclean.

Not for any filthiness which was either in the conception or in bringing forth, but to signifie the universal and deep pollution of mans nature even from the birth and from the conception.

For so long or thereabouts nature is employed in the purgation of most women:

(i. e.) For her monethly infirmity. And it may note an agreement therewith not onely in the time, Levit. 15. 19. but in the degree of uncleanness, which was such that she defiled every thing she touched, &c.

From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from our selves.

Marginal references: chap. 15. [illegible: 1 word]; Heb. [illegible: 1 word]; Luk. 2. [illegible: 1 word]

3 And in the eighth day, the flesh of his foreskin shall be circumcised .

Which law is here repeated, because the womans uncleanness lasting for 7 days was one though not the onely reason why the childs circumcision was put off till the eighth day.

Marginal references: Gen. 17. 12. Luk. 1. 59. and 2. 21. Joh. 7. 22.

4 And she shall then continue in the blood of her purifying three and thirty dayes: she shall touch no hallowed thing , nor come into the sanctuary, until the dayes of her purifying be fulfilled.

Heb. sit, i. e. abide, as that word is oft used, as Gen. 22. 5. and 34. 10. or tarry at home, not go into the Sanctuary,

In her polluted and separated estate: for the word blood or bloods signifies both guilt, as Gen. 4. 10. and uncleanness, as here and elsewhere. See Ezek. 16. 6. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified.

She shall not eat any part of the peace-offerings which she or her husband offered, which otherwise she might have done: and, if she be a Priests wife, she shall not eat any of the [illegible: 1+ letters]ithes or firstfruits, or part of the hallowed meats, which at other times she together with her husband might eat.

5 But if she bear a maid-child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six dayes .

The time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and flower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in mans transgression, 1 Tim. 2. 14. or to put an honour upon the Sacrament of Circumcision, which being administred to the Males did put an end to that pollution sooner than otherwise had been: or to shew the priviledge of the man above the woman, and that the women were to be purified sanctified and saved by one of the other sex, even by the man Christ Jesus without whom they should have still continued in their impurity.

6 And when the dayes of his purifying are fulfilled, for a son, or for a daughter , she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove for a sin-offering , unto the door of the tabernacle of the congregation unto the Priest:

For the birth of a son, or of a daughter: but the purification was for her self, as appears from the following verses.

Either because of her ceremonial uncleanness which required a ceremonial expiation; or for those particular sins relating to the time and state of child-bearing, of which she is justly presumed to be guilty, which might be many ways.

Marginal references: Heb. son of his year.

7 Who shall offer it before the LORD, and make an atonement for her, and she shall be cleansed from the issue of her blood. This is the Law for her that hath born a male or a female .

For though there was a difference in the time of her uncleanness for the one and for the other, yet both were to be purified one and the same way, to note that though all sins and sinners were not equal, yet all were to be cleansed by the same means, to wit by Christ and by faith. See 1 Cor. 7. 14. Gal. 3. 28.

Lev 12:1-2

Uncleanness and Purification after Child-Birth. - Lev 12:2-4. “If a woman bring forth (תּזריע) seed and bear a boy, she shall be unclean seven days as in the days of the uncleanness of her (monthly) sickness.” נדּה, from נדד to flow, lit., that which is to flow, is applied more especially to the uncleanness of a woman’s secretions (Lev 15:19). דּותהּ, inf. of דּוה, to be sickly or ill, is applied here and in Lev 15:33; Lev 20:18, to the suffering connected with an issue of blood.

Lev 12:3-4

After the expiration of this period, on the eighth day, the boy was to be circumcised (see at Gen 17). She was then to sit, i.e., remain at home, thirty-three days in the blood of purification, without touching anything holy or coming to the sanctuary (she was not to take any part, therefore, in the sacrificial meals, the Passover, etc.), until the days of her purification were full, i.e., had expired.

Lev 12:5

But if she had given birth to a girl, she was to be unclean two weeks (14 days), as in her menstruation, and then after that to remain at home 66 days. The distinction between the seven (or fourteen) days of the “separation for her infirmity,” and the thirty-three (or sixty-six) days of the “blood of her purifying,” had a natural ground in the bodily secretions connected with child-birth, which are stronger and have more blood in them in the first week (lochia rubra) than the more watery discharge of the lochia alba, which may last as much as five weeks, so that the normal state may not be restored till about six weeks after the birth of the child. The prolongation of the period, in connection with the birth of a girl, was also founded upon the notion, which was very common in antiquity, that the bleeding and watery discharge continued longer after the birth of a girl than after that of a boy (Hippocr. Opp. ed. Kühn. i. p. 393; Aristot. h. an. 6, 22; 7, 3, cf. Burdach, Physiologie iii. p. 34). But the extension of the period to 40 and 80 days can only be accounted for from the significance of the numbers, which we meet with repeatedly, more especially the number forty (see at Exo 24:18).

Lev 12:6-8

After the expiration of the days of her purification “with regard to a son or a daughter,” i.e., according as she had given birth to a son or a daughter (not for the son or daughter, for the woman needed purification for herself, and not for the child to which she had given birth, and it was the woman, not the child, that was unclean), she was to bring to the priest a yearling lamb for a burnt-offering, and a young pigeon or turtle-dove for a sin-offering, that he might make atonement for her before Jehovah and she might become clean from the course of her issue. שׁנתו בּן, lit., son of his year, which is a year old (cf. Lev 23:12; Num 6:12, Num 6:14; Num 7:15, Num 7:21, etc.), is used interchangeably with שׁנה בּן (Exo 12:5), and with שׁנה בּני in the plural (Lev 23:18-19; Exo 29:38; Num 7:17, Num 7:23, Num 7:29). דּמים דּמור, fountain of bleeding (see at Gen 4:10), equivalent to hemorrhage (cf. Lev 20:18). The purification by bathing and washing is not specially mentioned, as being a matter of course; nor is anything stated with reference to the communication of her uncleanness to persons who touched either her or her couch, since the instructions with regard to the period of menstruation no doubt applied to the first seven and fourteen days respectively. For her restoration to the Lord and His sanctuary, she was to come and be cleansed with a sin-offering and a burnt-offering, on account of the uncleanness in which the sin of nature had manifested itself; because she had been obliged to absent herself in consequence for a whole week from the sanctuary and fellowship of the Lord. But as this purification had reference, not to any special moral guilt, but only to sin which had been indirectly manifested in her bodily condition, a pigeon was sufficient for the sin-offering, that is to say, the smallest of the bleeding sacrifices; whereas a yearling lamb was required for a burnt-offering, to express the importance and strength of her surrender of herself to the Lord after so long a separation from Him. But in cases of great poverty a pigeon might be substituted for the lamb (Lev 12:8, cf. Lev 5:7, Lev 5:11).

Ceremonial Purification. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. 3 And in the eighth day the flesh of his foreskin shall be circumcised. 4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.

The law here pronounces women lying-in ceremonially unclean. The Jews say, "The law extended even to an abortion, if the child was so formed as that the sex was distinguishable." 1. There was some time of strict separation immediately after the birth, which continued seven days for a son and fourteen for a daughter, v. 2, 5. During these days she was separated from her husband and friends, and those that necessarily attended her were ceremonially unclean, which was one reason why the males were not circumcised till the eighth day, because they participated in the mother's pollution during the days of her separation. 2. There was also a longer time appointed for their purifying; thirty-three days more (forty in all) if the birth were a male, and double that time if a female, v. 4, 5. During this time they were only separated from the sanctuary and forbidden to eat of the passover, or peace-offerings, or, if a priest's wife, to eat of any thing that was holy to the Lord. Why the time of both those was double for a female to what it was for a male I can assign no reason but the will of the Law-maker; in Christ Jesus no difference is made of male and female, Gal. iii. 28; Col. iii. 11. But this ceremonial uncleanness which the law laid women in child-bed under was to signify the pollution of sin which we are all conceived and born in, Ps. li. 5. For, if the root be impure, so is the branch, Who can bring a clean thing out of an unclean? If sin had not entered, nothing but purity and honour had attended all the productions of that great blessing, Be fruitful and multiply; but now that the nature of man is degenerated the propagation of that nature is laid under these marks of disgrace, because of the sin and corruption that are propagated with it, and in remembrance of the curse upon the woman that was first in the transgression. That in sorrow (to which it is here further added in shame) she should bring forth children. And the exclusion of the woman for so many days from the sanctuary, and all participation of the holy things, signified that our original corruption (that sinning sin which we brought into the world with us) would have excluded us for ever from the enjoyment of God and his favours if he had not graciously provided for our purifying.

6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7 Who shall offer it before the Lord , and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

A woman that had lain in, when the time set for her return to the sanctuary had come, was not to attend there empty, but must bring her offerings, v. 6. 1. A burnt-offering; a lamb if she was able, if poor, a pigeon. This she was to offer in thankfulness to God for his mercy to her, in bringing her safely through the pains of child-bearing and all the perils of child-bed, and in desire and hopes of God's further favour both to her and to the child. When a child is born there is joy and there is hope, and therefore it was proper to bring this offering, which was of a general nature; for what we rejoice in we must give thanks for, and what we are in hopes of we must pray for. But, besides this, 2. She must offer a sin-offering, which must be the same for poor and rich, a turtle-dove or a young pigeon; for, whatever difference there may be between rich and poor in the sacrifices of acknowledgment, that of atonement is the same for both. This sin-offering was intended either, (1.) To complete her purification from that ceremonial uncleanness which, though it was not in itself sinful, yet was typical of moral pollution; or, (2.) To make atonement for that which was really sin, either an inordinate desire of the blessing of children or discontent or impatience under the pains of child-bearing. It is only by Christ, the great sin-offering, that the corruption of our nature is done away, and to that it is owing that we are not for ever excluded by it from the sanctuary, and from eating of the holy things. According to this law, we find that the mother of our blessed Lord, though he was not conceived in sin as others, yet accomplished the days of purification, and then presented her son to the Lord, being a first-born, and brought her own offering, a pair of turtle-doves, Luke ii. 22-24. So poor were Christ's parents that they were not able to bring a lamb for a burnt-offering; and so early was Christ made under the law, to redeem those that were under it. The morality of this law obliges those women that have received mercy from God in child-bearing with all thankfulness to own God's goodness to them, acknowledging themselves unworthy of it, and (which is the best purification of women that have been saved in child-bearing, 1 Tim. ii. 15) to continue in faith, and charity, and holiness, with sobriety; for this shall please the Lord better than the turtle-doves or the young pigeons.

CHAP. XII.

[non-Latin text not transcribed]

ANd Iehovan spake, unto Moses saying. Speake unto the sonnes of Israel saying; a woman, when she hath conceived seed, and borne a man-child: then she shall be uncleane, seven dayes; according to the daies of the separation for her infirmitie, shal she be unclean. And in the eight day: the flesh of his superfluous-fore-skin, shal be circūcised. And she shal continue, in the bloods of her clensing; thirty daies and three daies: she shal not touch any holy thing, nor come into the Sanctuary; untill the dayes of her clensing, be fulfilled. And if she beare a maidchild, then she shall be uncleane two-weeks, as in her separation▪ and she shal continue in the bloods of her cleansing sixty dayes and six dayes. And when the daies of her cleansing are fulfilled; for a son, or for a daughter: she shall bring a Lambe of his first yeere, for a Burnt-offring; and a yong pigeon or a turtle dove, for a Sinne-offring: unto the doore of the tent of the Congregation, unto the Priest. And he shall offer it before Iehovah, and make-atonement for her; and she shall be cleansed, from the fountaine of her bloods: This is the law of the childbearing-woman; for a male, or for a female. And if her hand find not, enough for a lambe: then she shall take two turtles, or two yong pigeons; one for a Burnt-offring, and one for a Sin-offring: & the Priest shall make atonement for her, and she shall be cleane.

Annotations. [non-Latin text not transcribed] Here beginneth the seven and twentieth s[illegible: 1 letter]ction of the Law. See Gen. 6. 9. COnceived seed] or yeelded seed: Hebrew, seeded: which in Genesis 1. 11. signifieth the bearing, or yeelding of seed. Here also it meaneth the womans yeelding or giving of seed unto conception, (as Aben Ezra explaineth it,) and the word born, following, signifies the bringing forth therof into the world. The Chaldee translateth it, conceived. From these words, yeelded seed, and borne a male; the Hebrew Doctors gathered, that the woman which yeeldeth seed first, beareth a male, (and if the man yeeldeth it first, a female) R. Menachem on Levit. 12. and R. Solomon, on Gen. 46. 15. As the former lawes, concerned uncleanne, which proceeded from without, so this and the rest that follow, concerne uncleannesse which commeth from within; and the cleansing of the same by the grace of God in Christ. And Sol. Iarchi noteth, from a former author, that as man was formed after all cattel and beasts and fowles, in the worke of the creation, (Genesis 1.) so his Law is set downe after the Law of beasts, foules &c. (Leviticus 11.) a manchilde] or, a male: so after, a maydchild, or female; as in v. 7. And this law the Hebr. say, taketh place, whether the birth bee timely or untimely, living or dead, so that it hath the perfect shape; which they limit to bee after fortie dayes from the conception. If within 40. daies, they hold no uncleannesse of childbirth thereby, Maimony in Issurei biah, chap. 10. sect. 1. 2. separation] or, removal. The Hebrew Niddah, though it be somtimes generally used for any uncleannesse separated or removed away, Ezra 9. 11. 2 Chronicles 29. 5. yet commonly it is used for a womans separation for her monethly fluors; whereof see Leviticus 15. 19. &c. infirmitie] or, her menstrual-sicknesse; for unto that is the originall word appropriated: that as at such a time, she was separated from all communion with others, and from her husbands bed, and defiled whatsoever she did lye, sit upon, or touch, Leviticus 15. 20. 21. so at her childbirth shee should be uncleane seven dayes for a male, and foureteene daies for a female; with as contagious a pollution as the other. And this in respect of her childbirth, though no other accident should appeare: as the Hebrews canons say, Every woman in childbirth is uncleane, as a menstruous-woman; yea although there be no blood seene: Maimony, in Issurei biah, ch. 10. s. 1. Now the uncleannes of a woman in her menstruall sicknes, was for the time, as great as hers that had an yssue; and defiled also by her spittle and urine; as is after noted on Levit. 15. 8. 20. &c. This uncleannesse of a woman by child-birth, argueth the corruption of nature, whereby wee all are children of wrath, Ephesians 2. 3. For by one mans disobedience, many are made sinners: and by the offence of one, judgement i, come upon all men to condemnation, Romans 5. 19. 18. that every man should confesse with David, In sinne my mother conceived mee. Psalme 51. 7. Among the Gentiles, this law of uncleannesse was also kept, as appeareth by Iphigenia in the Poet, saying: I m[illegible: 1 span] like the sophismes of the goddesse (Diana,) who if any man touch a slaine person, or a woman in childbed, or a dead corps; shee driveth him from her altars, counting him as unclean: yet she her selfe delighteth to have [illegible: 1 word] killed in sacrifice unto her, Euripid. Iphigen. in Tauri[illegible: 1 letter]. V. 3. the flesh] that is, the secret-part, which ha[illegible: 1 span] a superfluous-foreskin upon it. So by the flesh of the foreskin, is meant, the foreskin of the flesh: as by silver of shekels, Lev. 5. 15. is meant shekels of silver, and uncleannesse of man, Lev. 7. 21. is, for a man of uncleannesse; and many the like. Of this foreskin, and the circumcision thereof, see the notes on Gen. 17. 11. It figured the taking away of mans hereditary sin and originall uncleannesse, in putting off the body of the sins of the flesh, by the circumcision of Christ, Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day, agreed also with the law for all other yong creatures, which were not fit to bee offred unto the Lord, before the eight day from the birth, Exod. 22. 30. See Gen. 17. 12. Ver. 4. shall continue] Heb. shall sit; that is, abid: at home, and not come into Gods sanctuary. So sitting is for abiding or continuing, in Lev. 8. 35. and often. in the bloods] or for the bloods: which word, in the plurall number, usually signifieth uncleannesse, or guiltinesse, either for murcer, as in Gen. 4. [illegible: 1 letter]0. or for naturall pollution by originall sinne that dwelleth in all, as in this place, and after in Lev. 15. Wherefore they that are regenerate, and new creatures in Christ, are said [illegible: 1 word] be borne, not of bloods, Iob. 1. 13. of her clensing] or, purification: or, of cleannes. The org[illegible: 1 span] word signifieth both cleansing or purification, [illegible: 1 word] is interpreted by the holy Ghost in Luk. 2. 22. are also cleannes or purity: in which sense, bloods of cleannes, is by the Greeke interpreters here translated, her cleane (or pure) blood: and in Thargum Ionathan it is expounded, and the 33. dayes next following, [illegible: 1 word] her blood shall be clane: for, her greatest uncleannes had an end at 7. daies, v. 2. 33. daies] to which adde the seven dayes forementioned, and there are fortie dayes: all which time shee was deb[illegible: 1 letter]r[illegible: 1 letter]ed from the holy things of the Lord. Which numb[illegible: 1 letter] of fortie dayes, is often used for the time of hamiliation before God, as in the fast of Mos[illegible: 1 letter] Elias, and Christ our Lord: see the notes [illegible: 1 word] Genesis 7. 4. So this Law taught mortifica[illegible: 1 span] and humiliation in respect of that hereditary is which by the parents is conveighed to the children, Psa. 51. 7. whereby they naturally are [illegible: 1 word] cleane, 1 Cor. 7. 14. and children of wrath, Eph. 2. [illegible: 1 word]. [illegible: 1 word]. For, who can bring a cleane thing, out of an vncleane? not one, Iob 14. 4. To shew the contagiō hereof, not onely the child was circumcised from the impuritie of it; but the mother also cleansed by sacrifice for sinne, as after in ver. 6. And this the Hebrew doctors observed, saying; No Sin-offring is brought, but onely for sin, &c. and it seemeth unto me, that there is a mysterie in this matter, concerning the sin of the old Serpent, (Gen. 3.) saith R. Menachem, on Levit. 12. holy thing] but for common things, and all civill affaires, she was cleane, after the seven daies first spoken of. The Hebrewes say, All blood that appeareth of a woman in child birth, within the 33. daies for a Male, and the 66. for a female, is called the blood of cleannes, (or of purification:) and there is no prohibition of a woman from her husband, if she be baptised (or washed) after 7. daies for a man child, and after 14. for a woman child, &c. But if he lye with her that beareth a male, within any of the 7. dayes: or with her that beareth a female, in any of the 14 daies: hee is guilty of cutting off, Maim. in Issurei biah, c. 4. s. 5. 2. untill, &c.] This law was observed by the virgin Mary, the mother of our Lord; who though he was borne without sinne, (Luke 1. 35.) yet being borne under the Law, (Gal. 4. 4.) and for that it became them to fulfill all righteousnes, (Mat. 3. 15.) both himselfe was circumcised the eight day, and his mother, when the daies of her cleansing according to the Law of Moses, were fulfilled, brought him to Ierusalem, to present him to the Lord, in the Sanctuary, Luke 2. 21. 22. Ver. 5. two weekes] The time of her uncleannes, & so for the daies of her cleansing, are doubled for a female child; which continued in all fourscore daies; the ground of which law, partly ariseth from nature, which causeth more superfluities, and so requireth longer time for cleansing about the female, then the male. Who so brought forth a male and a female, twins, she continued [in the bloods of her cleansing] for a female, [that is, 66. daies:] If she brought forth a child neither male nor female, or a child both male and female; she continued [in her cleansing] for a male, and for a female both. So if she brought forth twins, the one a male, the other of neither kinds or of both kinds, shee continued both for a male and a female. If the one were a female, and the other of neither kinds, or of both: shee continued for a female only. Maimony, in Issurei biah, ch. 10. sect. 18. Ver. 6. fulfilled] The woman after childbirth, brings not her offring in the 40. day for a male, or in the 80. day for a female; but on the morrow, which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these daies passe over, & she bring not her atonement, shee may not all that while, eat of the holy things: as Maimony sheweth, in Mechosrei capporah, ch. 1. s. 5. of his first yeere] Hebr. son of his yeere: of which phrase, see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring, and Sin-offring, see Lev. 1. and 4. There were foure sorts of uncleane persons, bound to bring sacrifices for their atonement, as the law sheweth, and the Hebrew doctors have noted: The woman that hath an yssue, and the man that hath an yssue, (Lev. 15.) and the woman in childbed, and the Leper (Levit. 14.) Every one of these, although they be cleansed, and baptised, and their Sun be set; yet are they wanting, and their cleansing is not fulfilled, so as that they may eate of the holy things, untill they have brought their oblation. Maim in Mechosrei capporah, ch. 1. s. 1. a yong pigeon] Hebrew, son of a dove. Baal hatturim here noteth, that in every place he mentioneth the Turtles before the pigeons, save here: the reason whereof [illegible: 1 letter]e saith is this, because she brought but one. And if she could find a dove, she should not take a Turtle; because the fellow (of the turtle) would mourne for her mate, and would not couple her her selfe with another. a Sin-offring] By these two sacrifices, her full atonement was made with God; the Sinne offring being an expiation for her sins; the Burnt-offring, both for that, and for her transformation by the renewing of her mind; that her body might be presented a living sacrifice unto God; which graces shee received by faith in Christ, 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters. V. 7. atonement for her] So these sacrifices were in respect of the womans uncleannesse, not of the childes, which had circumcision the signe of purification upon it, the eight day. And whereas pains in childbirth, are unto womankind a chastisement of their sinne, Gen. 3. 16. God by this law, gave a means to strengthen their faith, by making atonement for their sins in Christ, whom these sacrifices, priest, and sanctuary figured. That as the mariage bed is undefiled, Hebrewes 13. 4. and that state of life is without sinne, 1 Corinth. 7. 28 so the children which they bring forth, are a holy sed, Ezra 9. 2. 1 Corinth. 7. 14. and a seed of God, Malac. 2. 15 and women shall bee saved in childbearing; if they continue in saith, and love, and holinesse, with sobrie, 1 Tim. 2. 15. fountaine] that is, flux, or issue, as, the fountaine of her blood, in Mark. 5. 29. is expounded, the yssue of her blood, in Luk. 8. 44. The Chaldee translateth, the uncleannesse of her blood: See the notes on Levit. 2[illegible: 1 letter]. 18. Vnder this, all like accidents to women within that time, are comprehended: as the Hebrew cannons say, whether shee bring forth one or many, yet bringeth she but one offring for them all; and this is, if shee bring them forth all within the daies of accomplishment, [[illegible: 1 letter]hat is, the 40. of 80. daves.] As, if she beare a female, all untimely births that fall from the birth day, to the end of the 80 dayes, are counted with the first birth: if shee bring forth twins, one after anoth[illegible: 1 letter]r, yet bringeth shee but one oblation. Maimony in Mechosrei capparah, ch. 1. s. 8. Verse 8. find not enough] that is, shee bee poore, and not able to buy or bring a lambe; then she shall bring two doves. See the annotations on Leviticus, 5. 7 Thus God regarded the estate of his poore, and accepteth according to that a man hath, and not according to that he hath not, 2 Corinth. 8. 12. And the mother of our Lord, offering at her cleansing this poore womans sacrifice, (Luke 2. 22. 24.) it sheweth us both the humilitie, and the grace of our Lord Iesus Christ, that though hee was rich, yet for our sakes hee became poore, that wee through his povertie might be rich, 2 Cor. 8. 9. One for a Burnt-offring] When Burntoffrings and Sin-offrings were brought together, the Sin-offring was first offered, Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Iarchi observeth from the Talmud, that howsoever the scripture nameth the Burnt-offring first, yet for offring, the Sinne-offring was before the Burnt-offring.