Text -- Leviticus 12:1-7 (NET)

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses: 12:2 “Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation. 12:3 On the eighth day the flesh of his foreskin must be circumcised. 12:4 Then she will remain thirty-three days in blood purity. She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. 12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in blood purity. 12:6 “‘When the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb for a burnt offering and a young pigeon or turtledove for a sin offering to the entrance of the Meeting Tent, to the priest. 12:7 The priest is to present it before the Lord and make atonement on her behalf, and she will be clean from her flow of blood. This is the law of the one who bears a child, for the male or the female child.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 12:1

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

Wesley: Lev 12:2

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.

Wesley: Lev 12:2

Her monthly infirmity. And it may note an agreement therewith not only in the time, Lev 15:19, but in the degree of uncleanness.

Wesley: Lev 12:4

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.

Wesley: Lev 12:4

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.

Wesley: Lev 12:5

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.

Wesley: Lev 12:6

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.

JFB: Lev 12:2

The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Gen 17:12; Rom 4:11-13); the mother of a girl for two weeks (Lev 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 [Lev 12:4].

JFB: Lev 12:6-8

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.

Clarke: Lev 12:2

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.

Clarke: Lev 12:3

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.

Clarke: Lev 12:4

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.

Clarke: Lev 12:6

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

Clarke: Lev 12:6

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.

Calvin: Lev 12:2

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 ³⁴¹ 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, ³⁴² 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.” ( Gal 3:13) 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.

Calvin: Lev 12:4

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.

Defender: Lev 12:2

There were certain health reasons for these seemingly stringent rules, but probably the main factor was to foster continued recognition that the sin of the first woman has been transmitted to all her descendants (Psa 51:5). All, therefore, are born to be sinners so that even their mothers need purification. It is noteworthy that Mary, the mother of Jesus, obeyed these laws for the purification of women after her divine Son was born. Even though He was born by miraculous conception free of sin, Mary recognized that she herself was not sinless and thus needed to obey the rules of purification (Luk 2:21-24)."

TSK: Lev 12:2

If a woman : Gen 1:28, Gen 3:16; Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Luk 2:22; Rom 5:12-19

according : Lev 15:19

TSK: Lev 12:3

Gen 17:11, Gen 17:12; Deu 30:6; Luk 1:59, Luk 2:21; Joh 7:22, Joh 7:23; Rom 3:19, Rom 4:11, Rom 4:12; Gal 3:17, Gal 5:3; Phi 3:5; Col 2:11

TSK: Lev 12:4

Lev 15:25-28; Hag 2:13; Luk 2:22, Luk 2:23

TSK: Lev 12:5

Lev 12:2, Lev 12:4; Gen 3:13; 1Ti 2:14, 1Ti 2:15

TSK: Lev 12:6

a lamb : Lev 1:10-13, Lev 5:6-10, Lev 14:22, Lev 15:14, Lev 15:29; Num 6:10; Luk 2:22; Joh 1:29; 2Co 5:21; Heb 7:26; 1Pe 1:18, 1Pe 1:19

of the first year : Heb. a son of his year

TSK: Lev 12:7

make : Lev 1:4, Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35; Job 1:5, Job 14:4; Rom 3:23, Rom 3:26; 1Co 7:14; Heb 9:12-14

be cleansed : Lev 15:28-30

a male : Gal 3:28

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 12:1-8

This chapter would more naturally follow the 15th chapter of Leviticus. See the note to Lev 15:1.

Barnes: Lev 12:3

On circumcision, see Gen 17:5 note.

Barnes: Lev 12:4

The Levitical law ascribed impurity exclusively to the mother, in no degree to the Child.

Barnes: Lev 12:5

Some have thought that this doubling of each of the two periods was intended to remind the people of the fact that woman represents the lower side of human nature, and was the first to fall into temptation. 1Ti 2:13-15; 1Pe 3:7. The ancients had a notion that the mother suffers for a longer time after the birth of a girl than after the birth of a boy. The period required for the restoration of her health in the one case was thirty days, and in the other, it was 40 or 42 days. This notion may have been connected with a general custom of observing the distinction as early as the time of Moses.

Barnes: Lev 12:6-8

The sacrificial act expressed an acknowledgment of sin and a dedication of herself to Yahweh. See Lev 8:14.

Lev 12:6

Of the first year - literally, as in the margin, "a son of his year."This expression is supposed to mean one less than a year old, while the "son of a year"is one that has just completed its first year.

Lev 12:8

A lamb - Rather, one of the flock; either a sheep or a goat; it is not the same word as in Lev 12:6.

Two turtles, or two young pigeons - See the note at Lev 1:14. The Virgin Mary availed herself of the liberty which the Law allowed to the poor, and offered the inferior burnt-offering Luk 2:24.

Poole: Lev 12:2

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

She shall be unclean 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. For

seven days or thereabouts, nature is employed in the purgation of most women.

For her infirmity i.e. for her monthly infirmity. And it may note an agreement therewith not only in the time, Lev 15:19 , but in the degree of uncleanness, which was such that she defiled every thing she touched, &c.

Poole: Lev 12:3

Which law is here repeated, because the woman’ s uncleanness lasting for seven days, was one, though not the only, reason why the child’ s circumcision was put off till the eighth day.

Poole: Lev 12:4

She shall then continue Heb. sit , i.e. abide, as that word is oft used, as Gen 22:5 34:10 , or tarry at home, nor go into the sanctuary.

In the blood of her purifying 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 Eze 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 touch 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 tithes or first-fruits, or part of the hallowed meats, which at other times she together with her husband might eat.

Poole: Lev 12:5

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 slower, 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 man’ s transgression, 1Ti 2:14 , or 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; or to show the privilege 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.

Poole: Lev 12:6

For a son, or for a daughter for the birth of a son, or of a daughter; but the purification was for herself, as appears from the following verses.

For a sin-offering 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.

Poole: Lev 12:7

For though there was a difference in the time of her uncleanness for the one and for the other, yet both were to be purl fled 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 1Co 7:14 Gal 3:28 .

Haydock: Lev 12:2

Child. By this manner of expressing himself, Moses excludes the blessed Virgin, as the ancient fathers and the moderns generally remark. She conceived without concupiscence, and was subject to none of the usual inconveniences of child-birth. (Suarez) ---

So that whether this law was instituted to expiate the former, or to purify the latter, she was not included. All other mothers were separated, at least seven days, and longer if their state required it; (Calmet) during which time, they were treated like those mentioned, chap xv. 19. After that period they were allowed to manage their affairs, as usual, but not to touch any thing sacred, nor suffer their husbands to approach them, till the expiration of 33 days more, ver. 4. (Menochius) ---

Euripides blames Diana for keeping such women at a distance from her altar, while she delighted in human sacrifices. (Iphigen. v. 380.) Censorinus says, "Prægnan ante diem quadragesimum non prodit in Fanum; & post partum pleræque graviores sunt, nec sanguinem interdum continent." (Grotius)

Haydock: Lev 12:3

Eighth. Nothing but the child's health could retard the day, (Calmet) unless the parents were under the necessity of taking a journey, as they were in the desert, &c. (Haydock)

Haydock: Lev 12:4

Sanctuary, or court of the tabernacle, where the women had probably a place apart. (Calmet)

Haydock: Lev 12:5

Days. In all 80, double the time required for a male child, as they infirmities of women continue so much longer when they bear a female. (Vales. sac. Philos. c. xviii.) Hippocrates allows forty-two days for the one, and thirty for the other. ---

Purification. Some copies of the Septuagint read, in her pure, others, in her impure blood; which Origen attempts to reconcile by observing, that she is deemed less impure during the last thirty-three or sixty-six days, than in the preceding ones. (Calmet) ---

During these, she was treated almost like those who were under the greatest legal uncleanness. (Chap. xv.; Numbers v.) Those who were under the less, might enter the court of the Gentiles, and did not infect others by their touch. (Josephus, contra Apion 2.) (Tirinus)

Haydock: Lev 12:6

Lamb, to thank God for her happy delivery. ---

Sin, or uncleanness, which was esteemed a legal offence. Perhaps this sacrifice was also designed to expiate the sins she might have fallen into, (Menochius) since she was last able to offer one; and likewise the original sin of her female offspring. That of males was effaced by circumcision. (Haydock)

Haydock: Lev 12:7

Blood, which has caused her legal uncleanness.

Gill: Lev 12:1

And the Lord spake unto Moses,.... The laws in the preceding chapter were delivered both to Moses and Aaron, but what follows in this only to Moses; but inasmuch as the priest had a concern in it, it being his business to offer the sacrifices required by the following law, it was no doubt given to Moses, to be delivered to Aaron, as well as to the people. R. Semlai remarks, that as the creation of man was after that of the beasts, fowls, fishes, &c. so the laws concerning the uncleanness of men are after those relating to beasts, &c, and they begin with the uncleanness of a new mother, because, as Aben Ezra observes, the birth is the beginning of man:

saying: as follows.

Gill: Lev 12:2

Speak unto the children of Israel,.... For this law only concerned them, and not other nations of the world:

if a woman have conceived seed; by lying with a man, and so becomes pregnant, and goes on with her pregnancy until she brings forth a child. The Jews from hence gather, that this law respects abortions; that if a woman has conceived and miscarries, eighty one days after the birth of a female, and forty one after a male, she must bring her offering ^m; but the law seems only to regard such as are with child, and proceed to the due time of childbirth, whether then the child is born alive or dead:

and born a man child; which is, generally speaking, not only matter of joy to the mother, but to the whole family, see Joh 16:21 then she shall be unclean seven days; be separate from all company, except those whose presence is necessary to take care of her in her circumstances, and do what is proper for her, and even these became ceremonially unclean thereby; yea, her husband was not permitted to sit near her, nor to eat and drink with her:

according to the days of the separation for her infirmity shall she be unclean; the same number of days, even seven, she was unclean on account of childbirth, as she was for her monthly courses, called here an infirmity or sickness, incident to all females when grown up, at which time they were separate from all persons; and the case was the same with a new mother; see Lev 15:14.

Gill: Lev 12:3

And in the eighth day the flesh of his foreskin shall be circumcised. Or the foreskin of his flesh, that is, of the man child born according to the law, Gen 17:12 and this seems to furnish out a reason why a male child was not circumcised before the eighth day, and why it was then, because before that its mother was in her separation and uncleanness, and then was freed from it; and so the Targum of Jonathan. The circumcision of a male child on the eighth day was religiously observed, and even was not omitted on account of the sabbath, when the eighth day happened to be on that; see Gill on Joh 7:22, Joh 7:23. It is an observation of Aben Ezra on this place, that the wise men say "in the day", and not in the night, lo, he that is born half an hour before the setting of the sun is circumcised after six days and a half, for the day of the law is not from time to time.

Gill: Lev 12:4

And she shall continue in the blood of her purifying three and thirty days,.... That is, so many more, in all forty; for though at the end of seven days she was in some respects free from her uncleanness, yet not altogether, but remained in the blood of her purifying, or in the purifying of her blood, which was more and more purified, and completely at the end of forty days: so with the Persians it is said, a new mother must avoid everything for forty days; when that time is passed, she may wash and be purified ⁿ; and which perhaps Zoroastres, the founder of the Persian religion, at least the reformer of it, being a Jew, as is by some supposed, he might take it from hence:

she shall touch no hallowed thing; as the tithe, the heave offering, the flesh of the peace offerings, as Aben Ezra explains it, if she was a priest's wife:

nor come into the sanctuary; the court of the tabernacle of the congregation, or the court of the temple, as the same writer observes; and so with the Greeks, a pregnant woman might not come into a temple before the fortieth day ^o, that is, of her delivery:

until the days of her purifying be fulfilled; until the setting of the sun of the fortieth day; on the morrow of that she was to bring the atonement of her purification, as Jarchi observes; See Gill on Lev 12:6.

Gill: Lev 12:5

But if she bear a maid child,.... A daughter, whether born alive or dead, if she goes with it her full time:

then she shall be unclean two weeks; or fourteen days running; and on the fifteenth day be free or loosed, as the Targum of Jonathan, just as long again as for a man child:

as in her separation; on account of her monthly courses; the sense is, that she should be fourteen days, to all intents and purposes, as unclean as when these are upon her:

and she shall continue in the blood of her purifying sixty and six days; which being added to the fourteen make eighty days, just as many more as in the case of a male child; the reason of which, as given by some Jewish writers, is, because of the greater flow of humours, and the corruption of the blood through the birth of a female than of a male: but perhaps the truer reason may be, what a learned man ^p suggests, that a male infant circumcised on the eighth day, by the profusion of its own blood, bears part of the purgation; wherefore the mother, for the birth of a female, must suffer twice the time of separation; the separation is finished within two weeks, but the purgation continues sixty six days; a male child satisfies the law together, and at once, by circumcision; but an adult female bears both the purgation and separation every month. According to Hippocrates ^q, the purgation of a new mother, after the birth of a female, is forty two days, and after the birth of a male thirty days; so that it should seem there is something in nature which requires a longer time for purifying after the one than after the other, and which may in part be regarded by this law; but it chiefly depends upon the sovereign will of the lawgiver. The Jews do not now strictly observe this. Buxtorf ^r says, the custom prevails now with them, that whether a woman bears a male or a female, at the end of forty days she leaves her bed, and returns to her husband; but Leo of Modena relates ^s, that if she bears a male child, her husband may not touch her for the space of seven weeks; and if a female, the space of three months; though he allows, in some places, they continue separated a less while, according as the custom of the place is.

Gill: Lev 12:6

And when the days of her purifying are fulfilled, for a son, or for a daughter,.... For a son forty days, and for a daughter eighty; but the ancient Jews formerly, that they might not break it, ordered, that the offering enjoined as follows should not be brought until the next day after the time was up: their canon runs thus ^t,"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set; and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female; and this is the day of which it is said, "when the days", &c. Lev 12:6."

She shall bring a lamb of the first year; the Septuagint adds, without blemish, as all sacrifices should be, if not expressed; "or the son of his year" ^u; some distinguish between "the son of a year", as the phrase sometimes is, and "the son of his year", as here; the latter denoting a lamb in its first year, though something wanting of it, the former a full year old, neither more nor less:

for a burnt offering; in gratitude, and by way of thanksgiving for the mercies she had received in childbearing:

and a young pigeon, or a turtledove, for a sin offering; either the one or the other. With the Persians ^w, it is incumbent on a new mother, in Abam (the twelfth month), to bring twelve oblations for the sin which proceedeth from childbirth, that so she might be purified from her sins. It is an observation of the Misnic doctors ^x, that turtles precede pigeons in all places; upon which they ask this question, is it because they are choicer or more excellent than they? observe what is said, Lev 12:6 from whence may be learned, that they are both alike, or of equal value. But why a sin offering for childbearing? is it sinful to bear and bring forth children in lawful marriage, where the bed is undefiled? The Jews commonly refer this to some sin or another, that the childbearing woman has been guilty of in relation to childbirth, or while in her labour; and it is not unlikely that she may sometimes be guilty of sin in some way or other, either through an immoderate desire after children, or through impatience and breaking out into rash expressions in the midst of her pains; so Aben Ezra suggests, perhaps some thought rose up in her mind in the hour of childbirth because of pain, or perhaps spoke with her mouth; meaning what was unbecoming, rash, and sinful. Some take the sin to be a rash and false oath: but there seems to be something more than all this, because though one or other of these might be the case of some women, yet not all; whereas this law is general, and reached every new mother, and has respect not so much to any particular sin of her's, as of her first parent Eve, who was first in the transgression; and on account of which transgression pains are endured by every childbearing woman; and who also conceives in sin, and is the instrument of propagating the corruption of nature to her offspring; and therefore was to bring a sin offering typical of the sin offering Christ is made to take away that, and all other sin; whereby she shall be saved, even in childbearing, and that by the birth of a child, the child Jesus, if she continues in faith, and charity, and holiness, with sobriety, 1Ti 2:15 these offerings were to be brought

unto the door of the tabernacle of the congregation, unto the priest; to offer them up for her. When the temple was built, these were brought to the eastern gate, the gate Nicanor, where the lepers were cleansed, and new mothers purified ^y.

Gill: Lev 12:7

Who shall offer it before the Lord,.... Upon the altar of burnt offering:

and make an atonement for her; for whatsoever sin in connection with or that attended childbearing; as typical of the atonement by Christ both for sin original and actual:

and she shall be cleansed from the issue of her blood; in a ceremonial sense, and according to that law be pure and clean:

this is the law for her that hath born a male or a female; enjoined her, and to be observed by her; and though now with the rest of the ceremonial law it is abolished, yet it has this instruction in it; that it becomes women in such circumstances to bring the freewill offerings of their lips, their sacrifices of praise, and in a public manner signify their gratitude and thankfulness for the mercy and goodness of God vouchsafed to them, in carrying them through the whole time of childbearing, and saving them in the perilous hour.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 12:2

¹ tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

² sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

³ tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.

NET Notes: Lev 12:3

¹ tn Heb “and in….”

² tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).

NET Notes: Lev 12:4

¹ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

² tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

³ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

NET Notes: Lev 12:5

¹ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

² tn For clarification of the translation here, see the notes on vv. 2-4 above.

sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

NET Notes: Lev 12:6

¹ tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.

² tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”

³ sn See the note on Lev 1:3 regarding the “burnt offering.”

⁴ sn See the note on Lev 4:3 regarding the term “sin offering.”

NET Notes: Lev 12:7

¹ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

² sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

³ tn Or “she will be[come] pure.”

⁴ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

Geneva Bible: Lev 12:2

Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean ^{( a )} seven days; according to the days of the separation for her infirmity shall she be unclean.

^{( a )} So that her husband for that time could not have relations with her.

Geneva Bible: Lev 12:4

And she shall then continue in the blood of her purifying three ^{( b )} and thirty days; she shall touch no ^{( c )} hallowed thing, nor come into the ^{( d )} sanctuary, until the days of her purifying be fulfilled.

^{( b )} Besides the first seven days.

^{( c )} As sacrifice, or such like.

^{( d )} That is, into the court gate till after forty days.

Geneva Bible: Lev 12:5

But if she bear a maid child, then she shall be unclean two ^{( e )} weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.

^{( e )} Twice as long as if she gave birth to a boy.

Geneva Bible: Lev 12:6

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 ^{( f )} tabernacle of the congregation, unto the priest:

^{( f )} Where the burnt offerings were wont to be offered.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 12:1-8

1 The purification of a woman after childbirth.

6 Her offerings for her purifying.

MHCC: Lev 12:1-8

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," Gen 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.

Matthew Henry: Lev 12:1-5

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, Lev 12:2, Lev 12:5. 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, Lev 12:4, Lev 12:5. 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 3:28; Col 3:11. 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, Psa 51:5. 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.

Matthew Henry: Lev 12:6-8

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, Lev 12:6. 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, Luk 2:22-24. 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, 1Ti 2:15) 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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).

Keil-Delitzsch: 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).

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 11:1--15:33

C. Laws relating to ritual cleanliness chs. 11-15

A change of subject matter indicates another major division in Leviticus. We move now from narrative to more legislation. These five chapters pick up the idea introduced in 10:10: ". . . make a distinction between the holy and the profane, and between the unclean and the clean." This section of legislation culminates in chapter 16, the cleansing of the nation on the Day of Atonement. These chapters help explain what uncleanness means.

"The regulations of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions."⁹⁹

The rationale behind the order of these various laws seems to be the length of time for uncleanness. Violation of dietary laws (ch. 11) resulted in uncleanness for hours, childbirth uncleanness (ch. 12) left the woman unclean for months, and skin and covering uncleanness (chs. 13-14) could mean uncleanness for years. Genital discharges (ch. 15) resulted in uncleanness for hours, weeks, or years.¹⁰⁰

Constable: Lev 12:1-8

2. Uncleanness due to childbirth ch. 12

The laws of purification begun in this chapter connect in principle with the preceding ones that deal with unclean food and animals. The defilement dealt with in this group (chs. 12-15) proceeded from the human body. Pollution could come from within the Israelite as well as from his or her environment. Contamination resulted in separation from the fellowship of the sanctuary and or fellow Israelites.

". . . at first sight no reason or rationale is apparent for the material selected in Leviticus 12. The subject matter of this chapter deals solely with the question of the impurity of childbirth. What was the logic' of focusing on this particular topic at this point in the collection of laws? Many consider its placement here completely arbitrary. However, the details of the text as well as the larger structural patterns provide helpful clues about its purpose. For example, the terminology of Leviticus 12 alludes to the curse involving childbirth in Genesis 3. This suggests that beyond the parallels in Leviticus 11, the further arrangement of topics in Leviticus may also fit within the pattern of Genesis 1-11. If this be the case, then the purpose behind the narrative's present structure may be to portray the spread of ritual defilement in Israel's camp as a reversal of God's original plan of blessing."¹²⁴

Two different situations caused uncleanness: moral transgression and ceremonial defilement. Moral transgressions caused spiritual defilement (moral uncleanness). However ceremonial defilement (ritual uncleanness) did not necessarily mean that the defiled person had sinned. Some practices that resulted in ceremonial uncleanness were not morally wrong in themselves, such as childbearing. Therefore we must not think "sinful" whenever we read "unclean."

The ritual purification of the mother of a newborn son lasted a total of 40 days. For the first seven of these she was contagiously unclean. Even though she had not entered the sanctuary after the birth of her child, her presence in the camp had still contaminated the altar (cf. 15:31). That is why she had to offer a sin (purification) offering. Her ritual uncleanness evidently resulted from the woman's bodily discharge that followed the baby's delivery (cf. vv. 4, 5, 7).¹²⁵ For the remaining 33 days she was to remain separate from the sanctuary and anything holy. This period served the double purpose of allowing the new mother to regain her health and strength and her ritual purity.

Keil and Delitzsch believed that the number 40 ". . . refers to a period of temptation, of the trial of faith, as well as to a period of the strengthening of faith through the miraculous support bestowed by God."¹²⁶

In this explanation, the strengthening of her faith would be the reason for the 40-day recovery period.

All these periods were twice as long if the woman bore a female child. One explanation for this difference is that in the case of a female child the mother had given birth to a sinner who would normally bring forth another sinner herself. Probably God designed this distinction since "the superiority of their [male's] sex . . . pervades the Mosaic institutions."¹²⁷ We see this in the fact that the redemption price of women was about half that of men in Israel (27:2-7). Another possibility is that the distinction resulted from the curse on Eve and her sex that followed the Fall.¹²⁸ There is some medical evidence that the postnatal discharge (lochia) lasts longer in the case of a girl.¹²⁹ If this was true in ancient Israel, this explanation may explain the difference.¹³⁰

Why should a bloody discharge make someone unclean? If we apply the principle already observed to this legislation, we would have to conclude that bleeding suggested an unnatural condition to the Israelites. Loss of blood leads to death, the antithesis of a healthy normal life. Anyone losing blood is at least potentially in danger of becoming less than physically perfect and is, therefore, unclean.¹³¹

". . . blood is at once the most effective ritual cleanser (the blood makes atonement,' 17:11) and the most polluting substance when it is in the wrong place. This is profound. Our greatest woes result from the corruption of our highest good, e.g., speech, sex, technology, atomic power."¹³²

"Some commentators have found difficulty with this section of purification laws, since it appears to designate as unclean the act of childbirth that resulted from God's command to be fruitful and multiply (Gn. 1:28). Since children were regarded as a divine heritage and gift (Ps. 127:3), and a fruitful woman was esteemed as blessed of God (cf. Ps. 128:3), it would appear somewhat surprising for the birth of a child to be regarded as a circumstance that was sinful, and therefore needed atonement. The legislation, however, deals with the secretions that occur at parturition, and it is these that make the mother unclean. Thus the chapter should be read within the context of chapter 15, which also deals with bodily secretions."¹³³

"It was the sense of the sacredness of the tabernacle and temple space that made purification from moral and ritual impurity essential."¹³⁴

Circumcision (v. 3) was an act of obedience to God by the parents that demonstrated their faith in God's promises to Abraham (Gen. 17). For many years people believed that circumcision was a hygienic practice. However some medical experts now dispute this theory claiming that the practice has little value in promoting good health. Nevertheless some medical studies have indicated that the eighth day after birth is the best time to circumcise a boy because his blood clots best then in his early development.

Some of Israel's neighbor nations also practiced circumcision. However they did so as a puberty rite. Apparently infant circumcision was peculiar to Israel. It precluded any licentious puberty ritual that the other nations may have observed as well as conveying a spiritual message about the faith of the parents.¹³⁵

"This narrative tells us that as long as the woman was unclean, she must not touch anything sacred or go to the sanctuary' (12:4). This statement defines impurity with respect to the sanctuary (the tabernacle) and, more importantly, in terms of one's acceptability within the worshiping community. Impurity is not defined in terms of a vague notion of taboo but in terms of acceptance or restriction from worship. The sense of impurity is thus defined with respect to the goal of the covenant and the goal of Creation . . . , that is, the worship of God."¹³⁶

The fact that Mary, the mother of Jesus, brought two birds for the offerings specified here (Luke 2:22-24) indicates that she and Joseph were poor (v. 8). It also shows that she was a sinner since she offered a sin offering (v. 8). God also made provision so the poor could offer birds instead of a lamb for the burnt offering (cf. 1:14-17; 14:21-22).

Guzik: Lev 12:1-8

Leviticus 12 - Cleansing After Childbirth

A. Ceremonial impurity after giving birth.

1. (1-4) When a male child is born.

Then the LORD spoke to Moses, saying, "Speak to the children of Israel, saying: 'If a woman has conceived, and borne a male child, then she shall be unclean seven days; as in the days of her customary impurity she shall be unclean. And on the eighth day the flesh of his foreskin shall be circumcised. She shall then continue in the blood of her purification thirty-three days. She shall not touch any hallowed thing, nor come into the sanctuary until the days of her purification are fulfilled.'"

a. If a woman has conceived, and borne a male child, then she shall be unclean seven days: The child was then circumcised on the eighth day, with the ceremonial uncleanness lasting an additional 33 days, for a total of 40 days of ceremonial impurity after giving birth to a male child.

b. She shall not touch any hallowed thing: The commanded time of ceremonial impurity should not be regarded as a negative attitude towards birth or child-bearing on God's part. God commands child bearing, in that man is commanded to be fruitful and multiply (Genesis 1:28), children are regarded as a gift from God (Psalm 127:3), and a woman with many kids is considered blessed (Psalm 128:3).

i. The key to understanding this ceremony is to understand the idea of original sin. As wonderful as a new baby is, God wanted it to be remembered that with every birth another sinner was brought into the world, and the woman was here symbolically responsible for bringing a new sinner into the world.

ii. Perhaps just as importantly, the time of ceremonial impurity gave the new mother a time of rest and seclusion that would she no doubt welcomed.

2. (5) When a female child is born.

But if she bears a female child, then she shall be unclean two weeks, as in her customary impurity, and she shall continue in the blood of her purification sixty-six days.

a. If she bears a female child, then she shall be unclean two weeks: The time period for each phase was double of that when giving birth to a son. For a the birth of a daughter, a woman was unclean for 14 days followed by 66 days.

b. She shall continue in the blood of her purification sixty-six days: The longer period of ceremonial uncleanness for the birth of a daughter should not be understood as a penalty. Instead, it is linked to the idea stated in the previous verses - that the time of impurity is for the symbolic responsibility of bringing other sinners into the world. When giving birth to a female, a mother brings a sinner into the world who will bring still other sinners into the world.

i. Some also suggest the longer period of time in connection with the birth of a girl was because girls are usually smaller at birth, and this would allow more time for the mother's focused care and attention on the child. As well, since sons were more prized, the longer time at home for a mother with a new born girl would force the family to bond more deeply, over a more extended period of time with the new born girl.

B. The purification rite for cleansing after childbirth.

1. (6-7) The sacrifice required.

When the days of her purification are fulfilled, whether for a son or a daughter, she shall bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or a turtledove as a sin offering, to the door of the tabernacle of meeting. Then he shall offer it before the LORD, and make atonement for her. And she shall be clean from the flow of her blood. This is the law for her who has borne a male or a female.

a. Then he shall offer it before the LORD, and make atonement for her: This was a fairly standard sacrifice for atonement, holding the woman symbolically responsible for bringing another sinner into this world. The required sacrifice was the same for her who has borne a male or a female.

2. (8) Allowances for the poor.

And if she is not able to bring a lamb, then she may bring two turtledoves or two young pigeons; one as a burnt offering and the other as a sin offering. So the priest shall make atonement for her, and she will be clean.

a. If she is not able to bring a lamb: God knew that not every family in Israel could afford to bring a lamb for sacrifice at the birth of a child. Therefore, He also allowed the lesser sacrifices of two turtledoves or two young pigeons.

i. Jesus' family offered only a pair of turtledoves (Luke 2:22-24) at birth. This shows that Jesus did not come from a wealthy family.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Lev 12:5

LEVITICUS 12:5 , 7 —If motherhood was so blessed by God, why did mothers have to bring a sacrifice to God to expiate for having children?

PROBLEM: The Bible exalts the position of motherhood saying, “Your wife shall be like a fruitful vine … your children like olive plants” ( Ps. 128:3 ). Nevertheless, mothers were commanded to bring a sacrifice to the altar for “purification” and “atonement” after the birth of a child ( Lev. 12:5-7 ).

SOLUTION: Some take this sacrifice as merely symbolic, but even then it must symbolize something that is literally true. It seems best to make a distinction between the office of motherhood as such and motherhood in a fallen world. God did create a wife for Adam and command them to have children ( Gen. 1:27-28 ). In this original and pristine sense, motherhood is pure and unstained.

Unfortunately, since the Fall of Eve (with Adam) motherhood is not without the taint of sin. David confessed, “in sin my mother conceived me” ( Ps. 51:5 ). Since motherhood, like everything else in this fallen world, is subject to sin, it too needed purification. After all, “the plowing of the wicked are sin” ( Prov. 21:4 ) in a fallen world. As a result of the Fall, every woman bears children in pain ( Gen. 3:16 ). It is appropriate, then, that mothers be reminded of God’s gracious provision for them and through them by the offering of a sacrifice on the birth of a child.   

Critics Ask: Lev 12:7

LEVITICUS 12:5 , 7 —If motherhood was so blessed by God, why did mothers have to bring a sacrifice to God to expiate for having children?

PROBLEM: The Bible exalts the position of motherhood saying, “Your wife shall be like a fruitful vine … your children like olive plants” ( Ps. 128:3 ). Nevertheless, mothers were commanded to bring a sacrifice to the altar for “purification” and “atonement” after the birth of a child ( Lev. 12:5-7 ).

SOLUTION: Some take this sacrifice as merely symbolic, but even then it must symbolize something that is literally true. It seems best to make a distinction between the office of motherhood as such and motherhood in a fallen world. God did create a wife for Adam and command them to have children ( Gen. 1:27-28 ). In this original and pristine sense, motherhood is pure and unstained.

Unfortunately, since the Fall of Eve (with Adam) motherhood is not without the taint of sin. David confessed, “in sin my mother conceived me” ( Ps. 51:5 ). Since motherhood, like everything else in this fallen world, is subject to sin, it too needed purification. After all, “the plowing of the wicked are sin” ( Prov. 21:4 ) in a fallen world. As a result of the Fall, every woman bears children in pain ( Gen. 3:16 ). It is appropriate, then, that mothers be reminded of God’s gracious provision for them and through them by the offering of a sacrifice on the birth of a child.   

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 12 (Chapter Introduction)

Overview

Lev 12:1, The purification of a woman after childbirth; Lev 12:6, Her offerings for her purifying.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 12 (Chapter Introduction)

CHAPTER 12

Laws touching the uncleanness of women in child-bearing. Of a son seven days, and her purification thirty-three days, Lev 12:1-4 . Of a daughter fourteen days, and her purification sixty-six days, Lev 12:5 . Her offering, if rich, a lamb of a year old, a young pigeon or turtle-dove for a sin-offering, Lev 12:6,7 . If poor, two turtle-doves, or two young pigeons; one for a burnt-offering, and One for a sin-offering, Lev 12:8 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 12 (Chapter Introduction)

Ceremonial purification.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 12 (Chapter Introduction)

After the laws concerning clean and unclean food come the laws concerning clean and unclean persons; and the first is in this chapter concerning the ceremonial uncleanness of women in child-birth (Lev 12:1-5). And concerning their purification from that uncleanness (Lev 12:6, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 12 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 12

This chapter treats of the purification of a new mother, the time of whose purification for a man child was forty days, and for a maid child eighty, Lev 12:1 at the close of which she was to bring her offerings to the priests, to make atonement for her, Lev 12:6.