Leviticus 12:1-8 And the LORD spoke to Moses, saying,… The teaching of this law is twofold: it concerns, first, the woman, and, secondly, the child which she bears. As regards the woman, it emphasises the fact that, because "first in the transgression," she is under special pains and penalties in virtue of her sex. The capacity of motherhood, which is her crown and glory, though still a precious privilege, has yet been made, because of sin, an inevitable instrument of pain, and that because of her relation to the first sin. We are thus reminded that the specific curse denounced against the woman (Genesis 3:16) is no dead letter, but a fact. No doubt the conception is one which raises difficulties which in themselves are great, and to modern thought are greater than ever. Nevertheless, the fact abides unaltered that even to this day woman is under special pains and disabilities inseparably connected with her power of motherhood. But why should all the daughters of Eve suffer because of her sin? Where is the justice in such an ordinance? A question this is to which we cannot yet give any satisfactory answer. But it does not follow that because in any proposition there are difficulties which at present we are unable to solve therefore the proposition is false. And, further, it is important to observe that this law, under which womanhood abides, is after all only a special case under that law of the Divine government by which the iniquities of the fathers are visited upon the children. It is most certainly a law which, to our apprehension, suggests great moral difficulties, even to the most reverent spirits; but it is no less certainly a law which represents a conspicuous and tremendous fact, which is illustrated, e.g., in the family of every drunkard in the world. And it is well worth observing that while the ceremonial law, which was specially intended to keep this fact before the mind and the conscience, is abrogated, the fact that woman is stiff under certain Divinely-imposed disabilities because of that first sin is reaffirmed in the New Testament, and is by apostolic authority applied in the administration of Church government (1 Timothy 2:12, 13). But, in the second place, we may also derive abiding instruction from this law concerning the child which is of man begotten and of woman born. It teaches us that not only has the curse thus fallen on the woman, but that, because she is herself a sinful creature, she can only bring forth another sinful creature like herself; and if a daughter, then a daughter inheriting all her own peculiar infirmities and disabilities. The law, as regards both mother and child, expresses in the language of symbolism those words of David in his penitential confession (Psalm 51:5). Men may contemptuously call this "theology," or even rail at it as "Calvinism"; but it is more than theology, more than Calvinism; it is a fact, to which until this present time history has seen but one exception, even that mysterious Son of the Virgin, who claimed, however, to be no mere man, but the Christ, the Son of the Blessed! And yet many, who surely can think but superficially upon the solemn facts of life, still object to this most strenuously, that even the new-born child should be regarded as in nature sinful and unclean. Difficulty here we must all admit — difficulty so great that it is hard to overstate it — regarding the bearing of this fact on the character of the holy and merciful God, who in the beginning made man; and yet, surely, deeper thought must confess that herein the Mosaic view of infant nature — a view which is assumed and taught throughout Holy Scripture — however humbling to our natural pride, is only in strictest accord with what the admitted principles of the most exact science compel us to admit. For whenever, in any case, we find all creatures of the same class doing, under all circumstances, any one thing, we conclude that the reason for this can only lie in the nature of such creatures, antecedent to any influence of a tendency to imitation. If, for instance, the ox everywhere and always eats the green thing of the earth, and not flesh, the reason, we say, is found simply in the nature of the ox as he comes into being. So when we see all men everywhere, under all circumstances, as soon as ever they come to the time of free moral choice, always choosing and committing sin, what can we conclude — regarding this not as a theological, but merely as a scientific question — but that man, as he comes into the world, must have a sinful nature? And this being so, then why must not the law of heredity apply, according to which, by a law which knows of no exceptions, like ever produces its like? Least of all, then, should those object to the view of child-nature which is represented in this law who accept these commonplaces of modern science as representing facts. Wiser it were to turn attention to the other teaching of the law, that, notwithstanding these sad and humiliating facts, there is provision made by God, through the cleansing by grace of the very nature in which we are born and atonement for the sin which without our fault we inherit, for a complete redemption from all the inherited corruption and guilt. And especially should Christian parents with joy and thankfulness receive the manifest teaching of this law, that God our Father offers to parental faith Himself to take in hand our children, even from the earliest beginning of their infant days, and, purifying the fountain of their life through "a circumcision made without hands," receive the little ones into covenant relation with Himself, to their eternal salvation. (S. H. Kellogg D. D.). Parallel Verses KJV: And the LORD spake unto Moses, saying, |
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