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