Luke 2:22 · Bible study
Luke 2:22 Commentary: Study: Jesus Under the Law, Purification and Presentation
Greek · 11 what the commentators say
Meaning in one sentence
Why did the sinless Jesus undergo purification?
Research Summary
- Meaning: Jesus submits to the law of Moses, undergoing purification and presentation to identify with sinful humanity and to fulfill all righteousness.
- Key words: purification (καθαρισμός, ritual cleansing), presented (παραστῆσαι, to set before, offer), Lord (κύριος, Yahweh/God).
- Main debate: Whose purification? The Greek pronoun varies; most ancient manuscripts read 'their' (αὐτῶν), including Jesus and Mary, which raises the question of why the sinless Son would need purification.
- Theological theme: Christ's identification with sinners and his fulfillment of the law on behalf of his people.
- Best use: A text to teach the humility of Christ and the importance of obedience to God's commands, even when they seem unnecessary for us personally.
Translation Comparison
BSB Berean Standard Bible 2020
And when the time of purification according to the Law of Moses was complete, His parents brought Him to Jerusalem to present Him to the Lord
WEB World English Bible 2000
When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem to present him to the Lord
KJV King James Version 1769
And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
ASV American Standard Version 1901
And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord
YLT Young's Literal Translation 1898
And when the days of their purification were fulfilled, according to the law of Moses, they brought him up to Jerusalem, to present to the Lord,
Darby Darby Bible 1890
And when the days were fulfilled for their purifying according to the law of Moses, they brought him to Jerusalem to present [him] to the Lord
Douay-Rheims Douay-Rheims Bible 1899
And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:
Translations in other languages (10 available)
Y como se cumplieron los días de la purificación de ella, conforme á la ley de Moisés, le trajeron á Jerusalem para presentarle al Señor,
E quando se completaram os dias da purificação deles, segundo a Lei de Moisés, o levaram a Jerusalém, para o apresentarem ao Senhor,
Et, quand les jours de leur purification furent accomplis, selon la loi de Moïse, Joseph et Marie le portèrent à Jérusalem, pour le présenter au Seigneur,
Und da die Tage ihrer Reinigung nach dem Gesetz Mose' s kamen, brachten sie ihn gen Jerusalem, auf daß sie ihn darstellten dem HERRN
En als de dagen harer reiniging vervuld waren, naar de wet van Mozes, brachten zij Hem te Jeruzalem, opdat zij Hem den Heere voorstelden;
E quando furon compiuti i giorni della loro purificazione secondo la legge di Mosè, portarono il bambino in Gerusalemme per presentarlo al Signore,
Gdy się też wypełniły dni oczyszczenia jej według zakonu Mojżeszowego, przynieśli go do Jeruzalemu, aby go stawili Panu,
А когда исполнились дни очищения их по закону Моисееву, принесли Его в Иерусалим, чтобы представить пред Господа,
按 摩西 律法 滿了 潔淨 的日子，他們帶著 孩子 上 耶路撒冷去，要把他獻 與主，
And when the necessary days for making them clean by the law of Moses had come to an end, they took him to Jerusalem to give him to the Lord
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 2:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the core meaning of this verse: Jesus, though entirely without sin, willingly placed himself under the requirements of the Mosaic Law. The occasion combines two distinct commands from Leviticus 12 and Exodus 13. First, the purification ritual for a mother after childbirth. Second, the presentation and redemption of the firstborn son as holy to the Lord. As Matthew Henry puts it, Christ was 'made under the law, that he might with the better grace cancel it and set it aside for us.' Calvin stresses that Christ 'who was to be made a curse for us on the cross' took on legal uncleanness for our benefit, though he was 'the fountain of all purity.' The textual question, whether the purification belongs to Mary alone or to both Mary and Jesus (the Greek pronoun varies in manuscripts), is noted by Vincent and the Cambridge Bible, who judge the reading 'their' (αὐτῶν) as best supported. Yet even this variant does not alter the shared conviction that Jesus submitted to a law designed for sinners, identifying with the people he came to save. The offering of two turtledoves or pigeons (v.24) signals the family's poverty, a detail that Jamieson-Fausset-Brown connect to 2 Corinthians 8:9, Christ became poor for our sake.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Purification is Mary's only: Leviticus 12:6-8 describes the mother's purification, not the child's; the pronoun 'her' is supported by some manuscripts and the natural reading of the law.
- Purification includes Jesus symbolically: The best manuscripts read 'their purification'; Calvin and Gill argue that Christ took on legal uncleanness representatively, anticipating his bearing of sin on the cross.
What is clear: Both sides agree that Jesus, the sinless Son of God, was brought to Jerusalem in fulfillment of the law, demonstrating his humble identification with Israel and his preparation for a redemptive mission.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Whose purification is meant? | All traditions agree that at least Mary underwent purification according to Leviticus 12. | Some readings ('her purification') limit it to Mary. Other ancient manuscripts and many modern critical texts read 'their purification,' including the infant Jesus. Commentators like Calvin and Gill defend the inclusive reading as symbolically appropriate, while others (e.g., Jamieson-Fausset-Brown) see the 'their' as describing the family unit but only Mary actually needing ritual cleansing. |
| Why did Jesus participate in purification? | Jesus was personally sinless and had no moral need for cleansing. | Some emphasize that Jesus took on legal uncleanness representatively, as Calvin puts it, to be 'made a curse for us.' Others (e.g., Matthew Henry) focus on his fulfillment of the law as a pattern of obedience. A few argue that the purification applied only to Mary and that Jesus' presence with her in the temple was incidental to the presentation, not the purification. |
| The nature of the presentation: redemption or dedication? | The firstborn was presented to God as a reminder of the exodus deliverance. | In Jewish practice, the firstborn was redeemed with five shekels. Luke does not mention any payment here; he emphasizes the act of presenting to the Lord. Some see this as a dedication anticipating Jesus' unique role as the one who will redeem others, not be redeemed himself. |
Historical & Cultural Context
This verse sits at the intersection of two Old Testament laws. The first concerns purification after childbirth. According to Leviticus 12, a woman who gave birth to a son was considered ceremonially unclean for seven days, followed by thirty-three days of 'blood of her purifying', forty days in total (Leviticus 12:2, 4). At the end of that period, she was to bring a lamb for a burnt offering and a pigeon or turtledove for a sin offering. If she could not afford a lamb, two turtledoves or two pigeons sufficed (Leviticus 12:8). Mary and Joseph brought the latter, confirming their modest means.
The second law concerns the firstborn son. Exodus 13:2 commands that 'every male who opens the womb shall be called holy to the Lord.' This originally designated the firstborn for priestly service. After the Levites were set apart in their place (Numbers 3:11-13), each firstborn was to be 'redeemed' with a payment of five shekels (Numbers 18:15-16). However, the presentation itself, bringing the child before the Lord, remained a required act, signifying God's ownership. Barnes notes that this rite recognized God's claim on the child's life and service.
The location was the temple in Jerusalem. Gill, drawing on the Mishnah, describes the eastern gate called Nicanor's Gate as the place where new mothers underwent purification. Vincent adds that women on this errand often rode on oxen to avoid the risk of defilement from passing over a grave. The journey from Nazareth to Jerusalem, about ninety miles, would have taken several days. All of this shows that the holy family followed the law carefully, even at considerable cost.
Textual Notes
The major textual issue in this verse is the pronoun attached to 'purification.' The Textus Receptus (followed by the KJV) reads 'her purification' (αὐτῆς). But nearly all early uncial manuscripts, including Sinaiticus, Alexandrinus, and Vaticanus, read 'their purification' (αὐτῶν). A few manuscripts read 'his purification' (αὐτοῦ) or 'the purification of them both' (αὐτοῖν). Vincent's Word Studies and the Cambridge Bible agree that 'their' (αὐτῶν) is the best-attested reading. Adam Clarke suggests that the variations arose from 'a needless scrupulosity' about whether Mary or both needed purification. The consulted sources note no other significant variants for this verse.
Reception History
From the early centuries, this event was commemorated in the Eastern Church as the Hypapante (Meeting), emphasizing the encounter between the infant Jesus and Simeon and Anna. By the fourth century, it was also observed in the West, often called Candlemas, because of Simeon's words about 'a light to lighten the Gentiles.' Medieval piety focused heavily on Mary's purification, sometimes framing it as her humble submission to a law she did not need. Reformation commentators like Calvin and Matthew Henry redirected attention to Christ's voluntary subjection to the law for our sakes. In modern times, the passage is often used to discuss Jesus' solidarity with the poor (the offering of turtledoves) and the fulfillment of Old Testament typology in his life.
Preaching This Verse
Three-point outline
- Jesus submits to the law. The Son of God, sinless and pure, willingly places himself under the legal requirements meant for sinners. He does not need cleansing, but he receives it for our sake. This is the pattern of his whole life: 'made under the law, to redeem those under the law' (Galatians 4:4-5).
- Jesus identifies with the poor and the unclean. The offering of two turtledoves, the sacrifice permitted for those who cannot afford a lamb, identifies him with the lowly. He becomes poor so that we might become rich in him (2 Corinthians 8:9).
- Jesus is presented to the Lord as our substitute. Every firstborn belonged to God. But Jesus, the true firstborn, will not be redeemed with silver or gold. He will give himself as the ransom. The presentation anticipates the cross.
Five-point outline
- The timing: Forty days after birth, at the exact end of the purification period, showing careful obedience to the law.
- The journey: From Nazareth to Jerusalem, a long, demanding trip for a young family, illustrating their devotion.
- The purification: A ritual that pointed to the reality of original sin (Calvin,Clarke). Mary and Jesus submit to it even though neither is personally defiled.
- The presentation: A public acknowledgment that this child belongs to God in a unique way, not just as every firstborn did, but as the Lord's Messiah.
- The offering: The two pigeons or turtledoves signal the family's poverty but also echo the sacrifices that point to Christ's ultimate sacrifice.
Illustration hooks
- Think of a family who carefully follows every step of a lengthy adoption process, filling out forms, attending home visits, waiting for approval. They do it not because they need the approval, but because the process gives the child legal standing. Similarly, Jesus follows the law's process to give us legal standing before God.
- Imagine a wealthy person voluntarily standing in a soup-kitchen line, not because they are hungry, but to show solidarity with those who are. Jesus stands in the line of sinful humanity, taking the place of the needy.
- A parent presenting a newborn in church for dedication or baptism. It is an act of faith, acknowledging that this child is a gift from God and ultimately belongs to him. Mary and Joseph did the same, but the child they presented was the Giver himself.
Questions your congregation is asking
- If Jesus was sinless, why did he need to go through purification? Didn't that suggest he was unclean?
- Was Mary sinless? Did she need purification because of original sin?
- What does it mean to present a child to the Lord today? Should we still do something like this?
Leading a Discussion
This passage shows Jesus' early life marked by obedience to God's law. His parents, though poor, faithfully carry out the required rituals. As you discuss these verses, think about what it means to belong to God completely, and what it cost Jesus to take that place for us.
Discussion questions
- Observation: What two events are described in verses 22-24? Look up Leviticus 12:2-4, 8 and Exodus 13:2. What do these laws require?
- Observation: Why do you think some manuscripts read 'her purification' and others read 'their purification'? How does the different wording affect how we understand this event?
- Interpretation: Calvin writes that Christ 'determined to be reckoned unclean and defiled in order to wash away our pollutions.' In what sense was Jesus 'reckoned unclean' here? What does that tell us about his mission?
- Interpretation: The offering of two turtledoves or pigeons was the sacrifice allowed for the poor (Leviticus 12:8). Why do you think Luke includes this detail? What does it reveal about Jesus and his family?
- Interpretation: The firstborn son was presented to the Lord and then redeemed (bought back) with a payment. How does this practice help us understand Jesus' identity as the 'firstborn'? (See also Colossians 1:15, Romans 8:29.)
- Application: In what areas of your life might you be tempted to exempt yourself from God's commands, thinking you are 'above' them? How does Jesus' example here challenge that?
- Application: How does knowing that Jesus identified with the poor and the ritually unclean shape your view of those who are marginalized today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 12:1 | Yahweh spoke to Moses, saying, |
| Leviticus 12:2 | “Speak to the children of Israel, saying, ‘If a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean. |
| Leviticus 12:8 | If she cannot afford 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 priest shall make atonement for her, and she shall be clean.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that ancient manuscripts disagree on whether the purification applies to Mary alone, to Jesus, or to both. He regards these variant readings as stemming from needless scrupulosity, since there was no moral defilement. For Clarke, the main point is that the purification law itself demonstrates the reality of original sin in every human being.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that every firstborn male in Israel was originally set apart as holy to the Lord, destined for priestly service. He notes that later God substituted the tribe of Levi for the firstborn, but the requirement to present the child with an offering remained, preserving this ancient custom.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Christ, the fountain of all purity, willingly allowed himself to be considered ceremonially unclean for our cleansing. He insists the purification law demonstrates original sin and God's grace; it is not merely a civil regulation but a spiritual lesson about humanity's corrupted nature and need for redemption.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the earliest manuscripts read "their purification," not "her," referring to both Joseph and Mary, since the child Jesus himself never needed purification. Only the mother was required to undergo the forty-day purification ritual. This textual correction underscores that Christ, though sinless, submitted fully to the law's demands.
Geneva Bible Notes Reformed 1599
And when the daies of her purification after the Lawe of Moses were accomplished, they brought him to Hierusalem, to present him to the Lord,
Gill's Exposition of the Bible Baptist 1748
Gill observes that Mary and Jesus both submitted to the law of purification, even though Mary was not defiled and Jesus had no sin. He notes the offering was made on the forty-first day, not the fortieth, because the woman’s day had to end first. He also identifies the location as the eastern Nicanor gate.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the humble circumstances of Joseph and Mary, noting that their offering of two pigeons was the provision allowed for the poor. The presentation of the firstborn recalled God's claim on Israel's redeemed children, pointing ahead to the Babe who would one day redeem believers through His own blood.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Christ willingly submitted to the painful rite of circumcision and the entire Mosaic law, even calling it a heavy yoke. He did this not because he needed it, but so he could cancel that law for believers with greater authority, shedding his blood first in drops then in streams.
Vincent's Word Studies Evangelical 1887
Vincent notes that the best Greek texts read "their purification" rather than "her," including Joseph with Mary in the ceremonial defilement. He also explains that the firstborn son was redeemed from the priest for five sanctuary shekels, about two dollars and fifty cents.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
The days - The forty days prescribed, Lev 12:2 ,4.