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- This single word links the coming instructions on childbirth purity directly to the just-finished teaching on clean and unclean animals (Leviticus 11).

- It signals continuity: God’s revelation unfolds step by step, not haphazardly (cf.Leviticus 14:1, where another section likewise begins “Then the LORD spoke to Moses”).

- The timing matters. After Israel learns what separates holy from common in diet, God immediately addresses family life, showing that every sphere—food, birth, worship—is subject to His order (1 Corinthians 10:31;Colossians 3:17).

- “The LORD” (YHWH) is the covenant name revealed inExodus 3:14–15. He is the same Holy One who said, “For I am the LORD your God; consecrate yourselves…be holy, because I am holy” (Leviticus 11:44).

- His character shapes the command:

• Holy—He defines purity, not culture or tradition (Isaiah 6:3).

• Faithful—He keeps covenant promises first sworn to Abraham (Genesis 17:7).

• Compassionate—Even laws on impurity ultimately guard life and health (Deuteronomy 30:19).

- Because the instruction comes from the LORD, obedience is an act of worship (John 14:15).

- God speaks; He is not silent (Hebrews 1:1–2).

- His spoken word carries creative and authoritative power, just as “God said, ‘Let there be light,’ and there was light” (Genesis 1:3).

- Scripture’s reliability rests on this divine speech: “All Scripture is God-breathed” (2 Timothy 3:16).

- Practical implications:

• The coming purity law is not a human health bulletin but divine revelation.

• Israel—and the church today—must listen before acting (James 1:22).

- Moses serves as mediator: “With him I speak face to face” (Numbers 12:8).

- By addressing Moses, God provides:

• A trustworthy channel for His word (Deuteronomy 34:10).

• A model pointing forward to Christ, the greater Mediator (Hebrews 3:1-6;Acts 3:22).

- The verse reminds believers that God’s pattern is to reveal Himself through chosen servants, preserving the message in writing for every generation (Exodus 24:4).

Leviticus 12:1—“Then the LORD said to Moses,”—is more than a heading. “Then” anchors the verse in a flow of holy instruction. “The LORD” grounds the command in God’s unchanging, covenant character. “Said” highlights the authority and life-giving power of His word. “To Moses” reveals the appointed mediator through whom God speaks. Together these five words affirm that the forthcoming guidance on childbirth purity, like every part of Scripture, comes directly from the holy, faithful, speaking God, and therefore calls for reverent attention and obedient faith.

(1)And the Lord spake unto Moses.--As the reason why God graciously addressed the regulation about the clean and unclean animals to Moses and Aaron conjointly (seeLeviticus 11:1), no longer operates here, the Lord now addresses the laws of purification to the Lawgiver alone. The laws of defilement contracted from without by eating or coming in contact with unclean objects are naturally followed by precepts about defilement arising from within the human body itself. The spiritual guides in the time of Christ, however, account for the sequence of these laws by declaring that the arrangement follows the order of the Creation, Just as at the Creation God made the animals first, and then formed man, so in the laws of purity the animals take the precedence of man, and are treated of first.

As there is a natural disgust felt for some kinds of food, which serves as a foundation for the precepts of the last chapter, so there is an instinct which regards some of the concomitants of childbirth, and some diseases, as foul and defiling. In accordance with these instincts, purifying rites are commanded for the restoration of those affected to ceremonial cleanness. These instincts and consequent regulations respecting women in childbirth are found in very many different nations. "The Hindoo law pronounced the mother of a newborn child to be impure for forty days, required the father to bathe as soon as the birth had taken place, and debarred the whole family for a period from religious rites, while they were 'to confine themselves to an inward remembrance of the Deity;' in a Brahmin family this rule extended to all relations within the fourth degree, for ten days, at the end of which they had to bathe. According to the Parsee law, the mother and child were bathed, and the mother had to live in seclusion for forty days, after which she had to undergo other purifying rites. The Arabs are said by Burekhardt to regard the mother as unclean for forty days. The ancient Greeks suffered neither childbirth nor death to take place within consecrated places; both mother and child were bathed, and the mother was not allowed to approach an altar for forty days. The term of forty days, it is evident, was generally regarded as a critical one for both the mother and the child. The day on which the Romans gave the name to the child - the eighth day for a girl, and the ninth for a boy - was calledlustrieus dies, 'the day of purification,' because certain lustral rites in behalf of the child were performed on the occasion, and some sort of offering was made. Theamphidromia of the Greeks was a similar lustration for the child, when the name was given, probably between the seventh and tenth days" (Clark).

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