Leviticus 12:7

Lev 12:7 . If poor, and not able to bring a lamb, she was to bring either two turtle-doves or two young pigeons, Lev 12:8 . Verse 2 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 . Verse 3 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. Verse 4 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. Verse 6 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. Verse 8 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. Introduction Laws relative to the leprosy. It is to be known by a rising in the flesh, a scab, or a bright spot, Lev 13:1 , Lev 13:2 . When the priest sees these signs he shall pronounce the man unclean, infected with the leprosy, and unfit for society, Lev 13:3 . Dubious or equivocal signs of this disorder, and how the person is to be treated in whom they appear, Lev 13:4-8 . In what state of this disorder the priest may pronounce a man clean or unclean,

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.