Message 38
Scripture Reading: Lev. 12; Col. 2:11-12; Heb. 10:5-7
In this message on chapter twelve we come to the matter of uncleanness in human birth. Leviticus 12 reveals that the very source of our being is unclean. Chapter eleven tells us to be careful in contacting certain kinds of persons lest we be defiled, but chapter twelve indicates that we are altogether unclean from birth. Uncleanness is the source from which we were born.
The first thing we need to consider in Leviticus is woman’s relationship to human birth.
In figure, woman represents all mankind. In God’s economy, in His divine dispensation and divine arrangement, all mankind is female. Whereas woman in the Bible represents mankind, man represents God and Christ. Christ is the unique male, and all those who are married to Him are females.
The uncleanness within the woman signifies the uncleanness within all mankind. We all, males and females alike, are unclean.
The fact that the human birth coming out of the woman is unclean signifies that the source of all mankind is unclean. Since the source is unclean, whatever is born of the source must also be unclean.
We are unclean by birth, and now we remain unclean in our living. We do not become unclean simply by contacting something unclean; we are unclean already by birth. We were unclean even when we were in our mother’s womb. Hence, we were born in uncleanness and live in uncleanness. No matter how careful we may be, simply because we are a part of mankind we are unclean. Not only are we unclean — we are uncleanness itself. Human beings are totally unclean. If we are under the Lord’s enlightenment, under the divine light, we shall realize that from head to toe we are a totality of uncleanness.
The second section of Leviticus shows us not only who we are but also what we are. We are uncleanness. Nevertheless, Leviticus requires that we live a holy life. How can uncleanness live a holy life? Logically speaking, this is impossible. It is absolutely impossible for uncleanness to live a holy life. However, as we shall see, in God’s salvation there is the provision for us to live a holy life.
In contrast to the uncleanness in diet dealt with in chapter eleven, which is from without, the uncleanness of mankind is from within. Chapter eleven covers outward uncleanness, but chapter twelve covers inward uncleanness, the uncleanness of our entire being from birth. Leviticus 12, therefore, goes to the source of uncleanness and touches the root of uncleanness. Chapter eleven simply charges us to live a clean life by contacting what is clean and by avoiding what is unclean. This kind of cleanness is outward; it is a matter of outward conduct. Chapter twelve, however, touches our birth, not merely our outward conduct following our birth. Leviticus 12 deals with the source from which we came.
The uncleanness of the male’s birth is for seven days, but that of the female’s is for fourteen days (vv. 2, 5a). This signifies that the male (representing the strong ones) is fully (signified by the seven days) unclean in spite of his strength, and that the female (representing the weak ones) is doubly (signified by the fourteen days) unclean in her weakness. This shows us that the females are twice as unclean as the males. The numbers seven and fourteen indicate this. Seven is the number of fullness, and fourteen is two times seven. The “seven days” in verse 2 signify fully unclean, unclean in full, and the “two weeks” (fourteen days) in verse 5a signify twice this uncleanness.
After the birth of a male, the woman was to remain in the uncleanness of the blood for thirty-three days, and after the birth of a female, for sixty-six days (vv. 4a, 5b). This signifies that the uncleanness of a male’s birth should be tested (signified by the forty days — seven days plus thirty-three days) for cleanness, and that the uncleanness of a female’s birth should be doubly tested (signified by the eighty days — fourteen days plus sixty-six days) for cleanness. In the Bible the number forty denotes a period of testing. The children of Israel wandered in the wilderness for forty years, and the Lord Jesus was tempted, that is, tested, for forty days. Because the birth of a human being is altogether unclean, it required a test for cleanness. The birth of a male was tested for forty days, and the birth of a female was doubly tested for eighty days.
During the test of the uncleanness, the woman was not allowed to touch any holy thing or go into the sanctuary (v. 4). This signifies that man is not allowed to touch the things concerning God or go into the presence of God until his uncleanness is dealt with.
How can our uncleanness be dealt with? The next two points, which are crucial, will answer this question.
On the eighth day after the birth the male was to be circumcised (v. 3). This signifies that the flesh of the unclean person should be put aside through the death of Christ that he might be brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life (Col. 2:11-12).
After a week of seven days, there is the eighth day. The eighth day is a new start, the start of a new week. In the Bible the eighth day refers to Christ’s resurrection. Resurrection, of course, is a new start. Death ends the old course, and resurrection begins a new course and is therefore a new start.
As Christians, we have had two starts. We had the first start when we were born in uncleanness and into uncleanness. We were born to be uncleanness. In nationality we may be different, but in our real being we are all the same. Every human being, regardless of race, is born uncleanness. This was our first start.
According to God’s plan, God’s economy, He has made a way for us to have a second start, a new start. God counts in weeks. The end of a week is the end of a course, which is followed by a new course. Our new course is not in the original creation but in resurrection. We were born in the old creation, but we were reborn a new creation. In the first start, we were in the category of the old creation, which is signified by seven days. In God’s economy, the course of human life is seven days. After being born into the old creation, we stayed there for just seven days. Then on the eighth day, the day of Christ’s resurrection, we had a new start.
We should be full of joy whenever we come across the words “the eighth day” or “the first day of the week” (John 20:1, 19, 26) in our reading of the Bible. Today, as believers in Christ, we are not in the first seven days — we are in the eighth day. We are in the second course. This course is eternal, for in Christ we shall live forever. The Lord Jesus said, “Everyone who lives and believes in Me shall by no means die forever” (John 11:26). Whereas our second course is eternal, our first course is very short, only seven days. Whether we are saved early in life or at an advanced age, in the sight of God our first course is only a week in length. God in His economy has shortened our first course, but He has prolonged our second course, even making it eternal just as He Himself is eternal.
Leviticus 12:3 says, “On the eighth day the flesh of his foreskin shall be circumcised.” To be circumcised is to be cut; it is to have that part of our being which is condemned in the sight of God cut off. Actually, our entire being should be circumcised, cut off. For our whole being to be circumcised is for it to be put to death.
We were born uncleanness, which is good only for death. In our first course we were good for nothing but death. This was the reason John the Baptist commanded people to repent (Matt. 3:1-2). John then baptized, put into death, those who repented (vv. 5-6). To be baptized is to be buried. When we repented, our whole being was cut off, put to death, and then it was buried. According to Colossians 2:11-12, our baptism was our circumcision. Therefore, to be circumcised simply means to be put to death and buried.
Our being in the first course had to be terminated by being cut off and buried. This happened on the eighth day, the day of resurrection. The old man, the man in the first course, was terminated by death. In typology, in figure, this death is signified by circumcision. This is why, in the Old Testament, according to God’s dispensation, God’s economy, every male had to be circumcised on the eighth day. This is a type signifying that everyone should be terminated, cut off, and that this termination should take place in the resurrection of Christ. This is according to God’s economy.
In Adam we were born into the first course, but in Christ we were reborn into the second course. Our first course started when we were born, and our second course started when Christ was resurrected. When Christ was resurrected, we were resurrected with Christ and in Christ (Eph. 2:5; 1 Pet. 1:3). This means that with us the second course started before the first course. We were resurrected in Christ before we were born in Adam. It is a wonderful fact that before we were born we had already been resurrected.
Our salvation is the greatest miracle in the universe. Before the foundation of the world, we were chosen and predestinated in Christ (Eph. 1:4-5). In eternity we were destined to be in Christ. Then, in time, we were born, and eventually we became believers. Now we are in Christ.
God in His economy determined that we would have a new start through Christ’s death and by His resurrection. Christ’s death was a knife that cut off our entire being. After being put to death by Christ’s death, we were regenerated in His resurrection. Thus, we have the eighth day as a new start, and we are now in the second week.
We have pointed out that circumcision signifies that the flesh of an unclean person is put aside through the death of Christ that he might be brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life. The flesh is our entire being. The Bible regards fallen human beings as flesh (Rom. 3:20). Our flesh has been put aside by the death of Christ, that is, by the cross. As a result, we have been brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life.
In your reading of Leviticus 12, have you ever realized that this chapter indicates that we have been put to death and then put into the resurrection of Christ? Our being put to death is indicated by the word “circumcision,” and our being put into the resurrection of Christ is indicated by the words “the eighth day.” Circumcision signifies the cross of Christ, and the eighth day signifies the resurrection of Christ. In our first course we were born in uncleanness and into uncleanness; we were even born uncleanness. But in God’s salvation we have experienced the eighth day, which has brought us into a new course. This is the new beginning that we have in Christ.
We need enlightenment and also the spiritual sight to see Christ in chapter twelve of Leviticus. With the light and the sight we shall have a clear view of Christ in this chapter. The word “Christ” is not found in Leviticus 12, but there are indications that Christ is here. Christ died for us to terminate our first course and, on the eighth day, to begin our new course in His resurrection.
After the completion of the test of the uncleanness, a burnt offering and a sin offering needed to be offered (vv. 6-8). This signifies that after our uncleanness by birth is fully dealt with, we need Christ to be our burnt offering for our not being for God and to be our sin offering for our sin (Heb. 10:5-7).
Christ is revealed in this chapter not only by the eighth day and by circumcision but also by two kinds of offerings — the burnt offering and the sin offering. Both the burnt offering and the sin offering are Christ. Christ meets our every need. His death is our circumcision, and His resurrection is our eighth day. After we have been dealt with through His death and resurrection, we still need Him to be our burnt offering and our sin offering.
We need Christ as the burnt offering because we are not absolute for God. Christ, however, was absolute for God. Therefore, as the burnt offering He takes our place; He replaces us. Now we take Him as our burnt offering. In Him we are one with Him as the burnt offering offered to God. Therefore, He is our burnt offering, and we are God’s burnt offering in Him.
Not only are we not absolute for God, but we are sinful in the eyes of God. Thus we need Christ not only as our burnt offering but also as our sin offering.
In Leviticus 12 Christ is indicated by four matters: the eighth day, circumcision, the burnt offering, and the sin offering. All these matters indicate that Christ meets our need. His death ended our old course, and His resurrection begins our new course. Now we need Christ in order to live a life that is absolute for God and without sin. To meet this need, He is our burnt offering and our sin offering.
Chapter twelve reveals that we were born uncleanness and that the totality of our being needs to be dealt with by being cut off through the death of Christ. When Christ was crucified, we also were crucified. We were dealt with, cut off, circumcised. Then in Him we entered into His resurrection, which is our new beginning, the start of a new course. Now in this new course He is our life and our living, for He is our burnt offering, a life that is absolute for God. He is also our sin offering to take care of the sinful things that are still in our flesh as we live on earth. He surely meets our need!
Through this study of Leviticus 12, we can see once again how wonderful the Bible is. In the eight verses of this chapter we see so much concerning ourselves and our source and also concerning Christ Himself, His death for us, and His resurrection.
