Ceremonial Purification. (b. c. 1490.)

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

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

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

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