Of which the natural meaning is this, that the defilements mentioned, as conspicuous signs of man's fallen condition, were so offensive before a holy God, as apart from these purifications to have called down the judgment of death on those in whom they were found. In these words lies also the deeper spiritual thought--if we have rightly apprehended the symbolic import of these regulations--that not only, as in former cases mentioned under the law of offerings, do voluntary acts of sin separate from God and if unatoned for call down His judgment, but that even our infirmities and the involuntary motions of sin in our nature have the same effect, and, apart from the cleansing of the Holy Spirit and the blood of the Lord Jesus Christ, ensure the final judgment of death.
LEV. xii. 1-8.
The reference in xii. 2 to the regulations given in xv. 19, as remarked in the preceding chapter, shows us that the author of these laws regarded the circumstances attending child-birth as falling under the same general category, in a ceremonial and symbolic aspect, as the law of issues. As a special case, however, the law concerning child-birth presents some very distinctive and instructive features.
The period during which the mother was regarded as unclean, in the full comprehension of that term, was seven days, as in the analogous case mentioned in xv. 19, with the remarkable exception, that when she had borne a daughter this period was doubled. At the expiration of this period of seven days, her ceremonial uncleanness was regarded as in so far lessened that the restrictions affecting the ordinary relations of life, as ordered, xv. 19-23, were removed. She was not, however, yet allowed to touch any hallowed thing or to come into the sanctuary, until she had fulfilled, from the time of the birth of the child, if a son, forty days; if a daughter, twice forty, or eighty days. At the expiration of the longer period, she was to bring, as in the law concerning the prolonged issue of blood (xv. 25-30), a burnt-offering and a sin-offering unto the door of the tent of meeting, wherewith the priest was to make an atonement for her; when first she should be accounted clean, and restored to full covenant privileges. The only difference from the similar law in chap. xv. is in regard to the burnt-offering commanded, which was larger and more costly,--a lamb, instead of a turtle dove, or a young pigeon. Still, in the same spirit of gracious accommodation to the poor which was illustrated in the general law of the sin-offering, it was ordered (ver. 8.): "If her means suffice not for a lamb, then she shall take two turtledoves, or two young pigeons; the one for a burnt offering, and the other for a sin offering." The law then applied, according to xv. 29, 30. A gracious provision this was, as all will remember, of which the mother of our Lord availed herself (Luke ii. 22-24), as being one of those who were too poor to bring a lamb for a burnt-offering.
To the meaning of these regulations, the key is found in the same conceptions which we have seen to underlie the law concerning issues. In the birth of a child, the special original curse against the woman is regarded by the law as reaching its fullest, most consummate and significant expression. For the extreme evil of the state of sin into which the first woman, by that first sin, brought all womanhood, is seen most of all in this, that now woman, by means of those powers given her for good and blessing, can bring into the world only a child of sin. And it is, apparently, because we here see the operation of this curse in its most conspicuous form, that the time of her enforced separation from the tabernacle worship is prolonged to a period of forty or eighty days.