Luk 2:22-24 | Clarke | STEP | Verse 22 Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See , . The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text. The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.

Luke 2:22-24

Verse 22

Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See Lev 12:2, Lev 12:6.

The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text.

The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot. Verse 24

And to offer a sacrifice - Neither mother nor child was considered as in the Lord's covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed.

A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see Lev 12:8. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it.

Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.