Luke 2:23-24 · Bible study
Luke 2:23-24 Commentary: Christ Under the Law
Greek · 11 what the commentators say
Meaning in one sentence
Explore how Jesus' presentation in the temple and the offering of the poor demonstrates his humble identification with humanity and his role as Redeemer.
Research Summary
- Meaning: Jesus was presented in the temple and redeemed as the firstborn, and Mary offered the sacrifice of the poor, demonstrating Christ's full subjection to the law and his identification with the humble.
- Key words: law of the Lord (repeated), holy to the Lord (Gk hagios, set apart), turtledoves/young pigeons (offering of the poor).
- Main debate: Whether Jesus needed any purification or redemption personally, or whether this was purely for legal and ceremonial obedience, most agree it was the latter.
- Theological theme: Christ's voluntary submission to the law as the foundation for his role as Redeemer and his solidarity with the poor.
- Best use: A preaching or teaching passage on Jesus' humility, the meaning of obedience, and God's provision for the poor in the law.
Translation Comparison
BSB Berean Standard Bible 2020
23(as it is written in the Law of the Lord: “Every firstborn male shall be consecrated to the Lord”),
24and to offer the sacrifice specified in the Law of the Lord: “A pair of turtledoves or two young pigeons.”
WEB World English Bible 2000
23(as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the Lord”),
24and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons.”
KJV King James Version 1769
23(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
ASV American Standard Version 1901
23(as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord),
24and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
YLT Young's Literal Translation 1898
23as it hath been written in the Law of the Lord, --`Every male opening a womb shall be called holy to the Lord,'
24and to give a sacrifice, according to that said in the Law of the Lord, `A pair of turtle-doves, or two young pigeons.'
Darby Darby Bible 1890
23(as it is written in the law of [the] Lord: Every male that opens the womb shall be called holy to the Lord),
24and to offer a sacrifice according to what is said in the law of [the] Lord: A pair of turtle doves, or two young pigeons.
Douay-Rheims Douay-Rheims Bible 1899
23As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:
24And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves or two young pigeons:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 2:23
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 that Luke 2:23-24 shows Jesus and Mary fulfilling two Old Testament laws. The first is the redemption of the firstborn (Exodus 13:2), rooted in the Passover deliverance when God spared Israel's firstborn. The second is the mother's purification after childbirth (Leviticus 12:6-8). Calvin notes that Luke repeatedly states Joseph and Mary did “what was written in the law of the Lord” to teach that worship must follow God's Word. Clarke and Barnes both point out that the offering of a pair of turtledoves or two young pigeons was the provision for the poor, what the law allowed when a family could not afford a lamb. This detail, says Vincent, costs about sixteen cents versus a dollar seventy-five for a lamb. The consensus is clear: the holy family was not wealthy. Jesus, though sinless and the Redeemer himself, submitted to the law so he could be received in the covenant community and eventually minister to Israel. As Barnes puts it, he fulfilled all righteousness, following Matthew 3:15.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus was presented in the temple according to the law of Moses, and Mary offered the sacrifice allowed for the poor, demonstrating the family's humble obedience and God's care for the lowly.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of Jesus' presentation | Jesus was brought to the temple to fulfill the law of the Lord (redemption of the firstborn and purification of the mother). | Some traditions (e.g., Roman Catholic) emphasize Mary's need for purification as ceremonial only; others (Protestant) note that neither Mary nor Jesus had inherent sin, so the act was purely for obedience and identification. |
| Meaning of 'holy to the Lord' | The phrase means set apart or consecrated to God, a legal designation for the firstborn. | Debate exists over whether this consecration implies a special status for Jesus beyond the ceremonial, most see it as typological, pointing to his unique redemptive role. |
| The significance of poverty | Mary's offering of two birds shows the family was not wealthy and that God's law cared for the poor. | Some interpreters (e.g., Calvin) stress that the gift from the Magi did not make them rich; others downplay the poverty and focus on Jesus' voluntary identification with the poor. |
Historical & Cultural Context
Two separate laws converge in these verses. The first concerns the firstborn male child. In Exodus 13:2, God commands: “Sanctify to me all the firstborn.” This commemorated the night God struck down Egypt's firstborn but passed over Israel's. Originally, every firstborn belonged to God. Later, the tribe of Levi was taken in their place (Numbers 3:13). Firstborn males still had to be presented to the Lord in the temple and then redeemed with five shekels of silver (Numbers 18:15-16). The phrase “shall be called holy to the Lord” (verse 23) uses the Greek hagios, meaning set apart for God. This legal act acknowledged God's claim on the child.
The second law, in Leviticus 12, required a woman to undergo a period of purification after childbirth, forty days for a son, eighty for a daughter. At the end of that time, she brought a lamb for a burnt offering and a pigeon or turtledove for a sin offering. However, if she was poor, she could bring two turtledoves or pigeons, one for each purpose. The Cambridge Bible notes the law's “thoughtful tenderness” toward the poor. In Jerusalem, the presentation likely took place at the Nicanor Gate in the temple court, where the mother would receive the priest's blessing and be sprinkled with blood from her sacrifice (Lightfoot, cited by Jamieson-Fausset-Brown). Luke's repeated phrase “the law of the Lord” (five times in this chapter, Vincent observes) ties every action to explicit Scripture commands. Joseph and Mary were not acting out of mere custom; they were obedient to the revealed will of God. The location, the gate of the temple, became the setting for Simeon and Anna to recognize the infant Messiah (verses 25-38).
Textual Notes
The consulted sources note no significant textual variants for Luke 2:23-24. The Greek text is stable across manuscript traditions. The only minor difference is in verse 22, where some manuscripts read “her purification” and others “their purification,” but this does not affect the meaning of verses 23-24.
Reception History
These verses have been read throughout church history as a model of faithful obedience to God's word. Early church writers like Origen and Augustine saw in Christ's presentation a fulfillment of the old covenant and a foreshadowing of his offering on the cross. The Feast of the Presentation (Candlemas, February 2) celebrates this event, with the church recalling Simeon's words and the sacrifice of the poor. During the Reformation, Luther and Calvin emphasized that Jesus, though Lord of the law, chose to be subject to it, showing that Christians are freed not from obedience but from the curse of the law. In modern times, the poverty of the offering has been highlighted as a sign of Jesus' solidarity with the economically marginalized, inspiring social justice readings.
Preaching This Verse
Three-Point Outline
- Jesus placed himself under the law. Though he was the sinless Son of God and the One who gave the law, he was circumcised, presented, and redeemed like any Jewish boy. This obedience was necessary for him to be received by the community and to fulfill all righteousness. Cross-reference: Galatians 4:4-5
- Jesus identified with the poor. The offering Mary brought, two birds, was the option for those who could not afford a lamb. This shows the humble circumstances into which Christ was born. His poverty points to the deeper reality: he became poor so that we might become rich (2 Corinthians 8:9).
- Jesus is the true firstborn. The law of redemption foreshadows Christ's own work. Every firstborn son redeemed with silver pointed to the One who would redeem us not with silver and gold, but with his precious blood (1 Peter 1:18-19). Jesus, the firstborn of all creation (Colossians 1:15), submitted to the shadow to bring the substance.
Five-Point Outline
- The dual requirement: presentation and purification
- The provision for poverty: turtledoves or pigeons
- The obedience of Joseph and Mary
- The temple as the stage for divine recognition
- The Redeemer being redeemed: a paradox of grace
Illustration Hooks
- The line at the courthouse. A person who is legally exempt from jury duty chooses to serve anyway to show solidarity with the community. Jesus, exempt from the law's demands, willingly submitted.
- The budget meal. When money is tight, you order what you can afford. Mary brought the “budget offering.” This grounds our understanding of Jesus' identification with economic hardship.
- The family heirloom. A father gives his son a sealed envelope to be opened on his eighteenth birthday, the story of his rescue. The redemption of the firstborn was Israel's annual reminder of Passover deliverance.
Questions Your Congregation Is Asking
- Why did Jesus need to be “redeemed” if he was the Redeemer?
- Does the fact that Mary offered the poor sacrifice mean she and Joseph were materially poor, or just careful with money?
- How does this obscure event shape our understanding of Jesus' mission?
Leading a Discussion
This passage shows Jesus beginning his earthly ministry not with a miracle but with obedience to the law. The family traveled to Jerusalem, paid the redemption price, and offered a sacrifice permitted for the poor. As you discuss, consider how Jesus' willingness to be “made under the law” (Galatians 4:4) connects to your own understanding of his identity and mission.
Discussion Questions
- Read Exodus 13:2 and Numbers 3:13. Why did God claim the firstborn of Israel? How does this background shape your understanding of verse 23?
- Luke uses the phrase “the law of the Lord” five times in this chapter. Why do you think he emphasizes this so strongly?
- Mary and Joseph offered two turtledoves or pigeons, the offering of the poor (Leviticus 12:8). What does this detail tell you about the family's economic situation and about God's care for the poor?
- Jesus was the sinless Son of God. Why was it necessary for him to submit to this law? What does his obedience here reveal about his character?
- How does the redemption of the firstborn prefigure Jesus' work on the cross? Consider 1 Peter 1:18-19.
- In what ways does Jesus' identification with the poor challenge or comfort you personally?
- How can your group or church community better honor and support those in economic hardship, following the pattern of Jesus' humility?
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)
| Exodus 13:2 | “Sanctify to me all the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine.” |
| Exodus 13:12 | that you shall set apart to Yahweh all that opens the womb, and every firstborn that comes from an animal which you have. The males shall be Yahweh’s. |
| Exodus 13:15 | When Pharaoh stubbornly refused to let us go, Yahweh killed all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of livestock. Therefore I sacrifice to Yahweh all that opens the womb, being males; but all the firstborn of my sons I redeem.’ |
| Exodus 22:29 | “You shall not delay to offer from your harvest and from the outflow of your presses. “You shall give the firstborn of your sons to me. |
| Exodus 34:19 | “All that opens the womb is mine; and all your livestock that is male, the firstborn of cow and sheep. |
| Numbers 3:13 | for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt I made holy to me all the firstborn in Israel, both man and animal. They shall be mine. I am Yahweh.” |
| Numbers 8:16 | For they are wholly given to me from among the children of Israel; instead of all who open the womb, even the firstborn of all the children of Israel, I have taken them to me. |
| Numbers 8:17 | For all the firstborn among the children of Israel are mine, both man and animal. On the day that I struck all the firstborn in the land of Egypt, I sanctified them for myself. |
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 highlights that the offering of two doves or pigeons, the provision for the poor, shows the holy family was not affluent, proving Jesus sanctified poverty. He stresses that neither Mary nor Jesus needed purification, but they fulfilled the law to avoid being considered apostate and to be allowed into public worship and for Jesus to preach.
Barnes' Notes on the Bible Protestant 1832
Barnes reads Mary's offering of turtledoves as proof of her poverty, showing that Jesus entered a humble state. He argues this poverty is not shameful; God often gives peace and contentment through it. Barnes also notes that Jesus submitted to this purification law, despite being sinless, to fulfill righteousness and gain access to the people as Messiah.
Calvin's Commentaries Reformed 1564
Calvin notes that Joseph and Mary offered the poor person's sacrifice of turtledoves or pigeons, showing they remained in genuine poverty even after the Magi's visit. He argues the gold was likely a modest token of respect, not enough to suddenly enrich them. Their careful obedience to the law teaches that worship must follow God's Word, not human invention.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools note highlights the law's thoughtful provision for poor mothers, allowing them to offer two turtledoves or young pigeons instead of the usual lamb for purification. This alternative reflects the law's practical mercy, accommodating those who could not afford the standard offering.
Geneva Bible Notes Reformed 1599
The Geneva note highlights how Mary and Joseph carefully followed every detail of the Mosaic law at Jesus' presentation, even in their poverty. They offered the modest sacrifice allowed for the poor—two turtle doves or young pigeons—rather than a lamb, showing humble obedience to God's commands.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Jesus, the great Redeemer, was himself brought under the law's requirement to redeem the firstborn son, which proves Mary was not from the Levite tribe since Levites were exempt. He also notes that the offering of turtle doves instead of a lamb reveals the holy family's poverty.
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 Luke stresses how Jesus was made under the law by detailing the humble offering of doves or pigeons, the gift of the poor. He explains this was not a lamb but a sixteenth-cent substitute, underscoring Christ's identification with the lowly and his parents' faithful obedience to the law's provisions.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that the offering of two doves or pigeons was a provision for those who could not afford a more costly sacrifice. He notes that this was sufficient for the poor, showing God's care for their circumstances in worship.