Leviticus 12 - Peter Pett's Commentary on the Bible

‘And Yahweh spoke to Moses, saying,'

Once again it is stressed that this command came from Yahweh through Moses. But when we consider Leviticus 11:1 and Leviticus 13:1 we must ask, why only to Moses? The answer is probably because in this case the priests are not called on to judge anything. No one is required in order to declare that there has been a birth, the midwives would declare on the sex of the baby, and all would know the position with regard to cleanness and uncleanness. The expertise of the priests was not required.

Again we have to note that the only limit on this section timewise is the death of Moses. But whenever it was given the mention of circumcision, which was not practised in the wilderness, was seen as preparation for a future in the land of Canaan (as specifically with houses later (Leviticus 14:34)). As the people waited in Kadesh almost on the border of the land, they still lived in expectancy of finally entering the land, and the Law was designed to encourage them in their expectation.

“Speak to the children of Israel, saying, If a woman conceive seed, and bear a man-child, then she shall be unclean seven days, as in the days of the impurity of her sickness shall she be unclean.”

Firstly it is emphasised that the woman who gave birth was to be seen as unclean ‘for seven days', as she was in the case of menstruation (the days of her impurity - see Leviticus 15:19, another case where a sacrifice was also required). After all similar blood flows came from her in both cases. The flow of blood was a constant reminder of the woman's mortality. It also rendered her untouchable at the time, especially by men.

Whether it was seen as a reminder of prospective death, only averted by the later intended sacrifice, or whether rather it was seen as indicating that the woman was in an ‘imperfect' and life diminishing state, and therefore at the time a blemished state, is something that cannot be demonstrated. But clearly she was seen as at that time ‘not her whole self', and in no condition to approach God. Through childbirth she was undergoing the consequences of the fall afresh. She was unclean.

So a divinely perfect period, seven days (or for a girl twice seven days), the number of days connected with creation, was to be allowed for her first recovery. It was a period of severe uncleanness. She was enduring all the consequences of the fall. The number seven was a number used of divinely perfect and completed activity, and ‘seven days' was the period of creation, Thus it may here have been seen as being in order that God might do His re-creating work in restoring her. Or it may simply be because seven was for all nations seen as a divine number of completeness. And it was after all in a sense already prescribed for in the covenant of circumcision (Genesis 17:10-14). It fitted in with circumcising a boy child on the eighth day.

This period then emphasised man's fallen state. During this period of serious uncleanness the woman would be left relatively alone, helped only by those women (such as her mother) who were prepared to become unclean by helping her. And the child too would be unclean, if only because of contact with its mother. But at the end of the seven days, in the case of a boy, the severe uncleanness would be seen as at an end, to be followed on the eighth day with a ceremony in which blood was spilt, and in which the child was welcomed into the people of God. Hopefully by this stage the blood flow would have ceased, to be followed by the continuing discharge of lockia which would not be seen as outwardly as serious, and therefore was seen as occurring in a period of lesser uncleanness.

“And in the eighth day the flesh of his foreskin shall be circumcised.”

At the stage in fact when this law was first communicated, circumcision could not take place. It would have been unwise while constantly on the move. The instructions were thus in the final analysis for when they settled in the land. They were in the light of the soon anticipated entry into Canaan. (These instructions may have been given prior to the disobedience that cancelled that entry, thus with its full application being delayed, or it may have been shortly before Moses' death, and used as an incentive to press the people to go forward).

Looked at in practical terms the seven days would also be necessary because time had to be given to her for recovery before she attended at the circumcision of a male child (see Genesis 17:10-14; Genesis 21:4). While circumcision was mainly seen as the father's responsibility, unless he was too ill for it (Exodus 4:24-26), God graciously provided so that the woman could be fit enough to be present. He was her son too.

The circumcision would be performed, usually by the father, using a flint knife, by removing the foreskin. It was the shedding of covenant blood to seal the child in the covenant. It is probable that it was also seen as acting as a kind of blood offering, declaring the redemption of the child, and thus lessening the time needed for recovery in the case of a male child. They would have noticed that discharges of lochia did not occur for so long a period in the case of a male child.

The use of a flint knife for circumcision, following ancient tradition (see Exodus 4:25), was in fact much safer than using a metal knife, for the flint was naturally sterilised. It is also an interesting medical fact that the eighth day was probably the best and most painless period after birth for carrying out this operation. Up to about the fifth day the newborn babe was susceptible to haemorrhage, later the nerves would have become more sensitive.

Circumcision was a sign of the covenant that God made with Abraham in Genesis 17. Every male child who was to be seen as a true born Israelite had to be circumcised, and by it he became a member of the covenant people. It was also open to ‘strangers' who wished to eventually become ‘true born Israelites' (Exodus 12:48). But it was not carried out during the travels in the wilderness, presumably precisely because they were travelling, and it would be inconvenient, and then because of the breach with God which resulted in the stay at the oases around Kadesh. In one sense the covenant was seen as pending.

This non circumcision of the people may have been significant even though it is never explained, especially as it continued in the long period at Kadesh. It would seem that it was linked with the future hope. At first it was probably practical. Circumcision could be tricky while on the move. But it then probably became theological. They would be circumcised once they entered the land of Promise. And until that they were not worthy. The covenant was temporarily partly in suspense until contempt had been purged by the dying out of those who had refused to obey God's command to enter the land (Numbers 14).

All the people who entered the Promised Land who had not been circumcised in Egypt (including the mixed multitude of Exodus 12:38) would in fact be circumcised on reaching it (Joshua 5:2-9). And the blood that was shed in the act of circumcision would almost certainly have been seen in sacrificial terms as making atonement. It was certainly seen as vital for a servant of God (compare Exodus 4:24-26). And from that day on these provisions would apply at every birth.

So the childbearer was through this law of uncleanness going through a repeat of the curse. And that is why sacrifices would have to be offered. Then God would normally give back to her the gift of life, and she would be clean, and her ordeal would be over. So was it indicated that in every birth a sinner was born, affected by the fall, and so was it revealed that he/she would be graciously received by God and be made ‘clean', restored to the state intended for God's people. And so would it also be revealed that she was delivered by God in her childbearing (compare 1 Timothy 2:15).

“And she shall 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 are fulfilled.”

Then would follow a period, in the case of a male child of a further thirty three days, making forty days in all (see above), probably seen as a period of lesser uncleanness. But she was certainly seen as unclean for she was excluded from the tabernacle and could not touch any hallowed thing. Thus she could not partake of peace sacrifices. These were the days of her purifying when hopefully the discharges would eventually cease. Most women would be grateful for this period during which they could rest and recover.

Thirty and three may conveniently have been seen as intended to signify ‘intensive three' (compare Genesis 4:24), indicating the perfectly complete period provided by God for purification.

The lesson that comes over sharply in all this is the emphasis on the sinfulness of man as a result of the fall. It stressed that even when born into the world a baby comes, not into an innocent world, but into a world of sin. It is, of course, a great joy, but because of sin in the human race it is born to labour in the sweat of its brow, and it must be redeemed. The other lesson is God's goodness in looking after the woman's wellbeing. No husband would dare to force his wife back to work or to engage in intercourse during this period of uncleanness.

“But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of her purifying threescore and six days.”

However, in the case of a female child she would first be severely unclean for two sevens. And then her purifying was to take twice as long. This last period does in fact reflect the fact that the discharges in the case of a female baby would invariably be longer than for a male, and may then indeed become confused with her first menstruation after childbirth.

A number of reasons have been suggested for why girls should require a longer period for being made clean than males.

1). Some have based it on the idea that women were supposedly subject to stronger attacks by evil spiritual forces (see Genesis 6:1-4), and therefore required longer purification. But there is little evidence for the idea in Scripture.

2). Others have looked at it on the basis that it reflects the woman's role as the first to transgress in the garden of Eden, and therefore as being more blameworthy. The idea was that when the baby was identified as a girl it was a solemn reminder that once more there had been born into the world one of those who were responsible for the original sin. She represented the one who was deceived and who became the transgressor (1 Timothy 2:14). Thus double purification was required. But this is not supported by the fact that the Scripture elsewhere tends to firmly fix the blame on Adam (Romans 5:12 onwards). It is in Adam that men die, not Eve.

3). Others have seen it as a provision that took notice of the fact that baby girls might be less welcome than boys and might otherwise receive inferior care from dismissive husbands. She was therefore to be doubly pampered.

4). Others have seen it as indicating that circumcising the male baby on the eighth day would somehow reduce the attendant uncleanness. Although even if that were so it could not apply until circumcision actually began again, which reduces the force of the argument.

5). Others have suggested that the distinction reflects the lower social status of women in ancient Israel. There is probably some truth in this, but it is doubtful if this is the full explanation.

6). Others have suggested that it indicates that girls are destined to become a source of menstrual and maternal uncleanness in the future, and therefore required more intensive purification. Or that there was a tendency in women to lead men astray which had to be guarded against by longer purification. Furthermore uncleanness in birth and sexual activity would have been a strong riposte to cultic prostitution. It could not claim to be ‘holy' when it rendered ‘unclean'.

7). Others have suggested that the natural longer puerperal discharges after the birth of a girl, as compared with those for a boy, and the periodic vaginal bleeding of baby girls themselves, (for the withdrawal of maternal hormones at birth causes roughly one in ten female babies to experience vaginal bleeding), demanded a longer period of uncleanness, especially if the combination of the mother's vaginal bleeding and the daughter's possible vaginal bleeding was seen as requiring double purification.

It is possible that we have to recognise that a combination of some of these is the most likely. Thoughts on this matter would have been extremely complicated and it may well have been seen in a number of ways. But everything points finally to the importance of purification from uncleanness.

“And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb a year old for a whole burnt offering, and a young pigeon, or a turtledove, for a purification for sin offering, to the door of the tent of meeting, to the priest, and he shall offer it before Yahweh, and make atonement for her; and she shall be cleansed from her blood-flow. This is the law for her who bears a child, whether a male or a female.”

Once the woman had safely reached the end of her period of purification she was then to bring a one year old lamb (as for the daily sacrifice) and a young pigeon or turtledove to the priest for him to offer on the altar before Yahweh, ‘to make atonement for her'. This makes clear the connection with required atonement. And note the emphasis on her blood-flow. It is that primarily that has to be cleansed. By giving birth she has released blood, and that has made her unclean. But what it signified was also in mind.

The lamb was for a whole burnt offering. It was an act of gratitude, tribute, dedication and atonement. The bird was for a purification of sin offering. She needed forgiveness and reconciliation with God. By bringing her child into the world she had introduced further sin into the world and increased the burden of sin. She shared the responsibility of Eve.

“And if her means do not suffice for a lamb, then she shall take two turtledoves, or two young pigeons, the one for a whole burnt offering, and the other for a purification for sin offering: and the priest shall make atonement for her, and she shall be clean.”

However provision was made for a lesser whole burnt offering for those who were unable to afford a lamb, a bird could be offered as a replacement (see Leviticus 1:14-17). It was this that Mary offered for Jesus (Luke 2:24), but there is reason to think that by New Testament times that had become the standard offering.

It should be noted finally that neither the woman or the child were seen as ‘unclean' in themselves. (We are not talking about sin but about ritual uncleanness). They were unclean because of the processes through which they went. But the requirement for sacrifices demonstrates that in uncleanness sin was also in mind.