The syncretic combination of (a) and (b), as, e.g., by Alford and others, does not commend itself to the present writer. Finally, we shouUl not forget that this conversation is one of the most likely ones in the Gospels to have been held in Aramaic and not in Greek. It will therefore be wise not to lay too much stress on the analogies quoted above on various sides of the question. Even tlie Greek of these two chapters, as we have it, is noted as Semitic in style, not in St. Luke's classical manner (except, of course, I'"'). The Pesh. , as we noticed above, supports (a). The Sinaitic palim- psest has 'Wist ye not that I must be with my Father?' (Exoos. Times, xii. [1901] p. 206).*
Joseph and Mary ' understood not the saying which he spake unto them' (Lk 2"). Therefore He
" Besides the works quoted above, the reader should consult Field's Otium Noniceme, Pars Tertia ; Expository Times, x. 4»4 ; Farrar, St. LiiJce in Cambridge Bible for Schools, 368, 369 (in which he abandons the view taken in Life of Christ, i. 78); and most reviews and criticisms on the Revised NT generally.
BOYHOOD OF JESUS
BOYHOOD OF JESUS
had not learned this from them, nor from other teacliers, nor had He previously spoken much, if at all, of the Father. Their difficulty, of course, was not the literal question of "ranimar which troubles us. It was that they did not so realize the spiritual force of His saying (oi> irw'^/cai' t6
Although Joseph and Mary understood neither His words, nor His actions, nor Himself, and although His words and actions show that He now knew more than He had done of His Father, of Himself and of His mission, yet ' He went down with them, and came to Nazareth and was subject unto them.' As W. R. Nicoll says: 'He went their messages, did their work, humbled Himself, as if this episode at Jerusalem had never been ' {The Incarnate Saviour, p. 41). The twelve years ol hidden life were followed by another eighteen years of retirement. Even Nathanael, living at Cana, a few miles off, had not heard of Him (Jn 146. 47)_ 'We may be sure that He who would ' fulfil all righteousness' (Mt 3"*) did not omit the yearly attendance at the Passover, and other feasts. He had at least to lead the life of example to His family and to His fellow-townsmen. Although we do not think that He or His were bound by all the rules of Pharisaic or of later Rabbinic Judaism, we may be sure that He did what was usual among pious Jews, partly because He would obey those who sat 'in Moses' seat' (Mt 23--^), and partly because, like His future Apostle (Ro 14'", 1 Co 8" etc.). He would put no stumbling-block in anyone's way (Mt 17").
We know that after Christ's ministry began. He spent much time in prayer, usually secret and for secrecy's sake, on the mountain (Mt 14-^, Mk 1^^ 6« Lk 3=' 5'" 9>»-^-=3 111). -vve cannot believe that this communion with His Father began with His ministry. Yet it seems unlikely that Christ in His early childhood would have followed this custom. May we date it from His return to Nazareth in His twelfth year? Then, His claim for liberty to be ^v tois toO Trarpis (duroC) would not seem to be a claim which either lay dormant for eighteen years ('my Father's business') or which was at once relinquished (by His return) and only taken up at intervals ('my Father's house'), in which case no claim for liberty was needed. More- over, ' His Father's business ' for the next eighteen years was, as the event proved, preparation. And this is just what Christ did, and the secret prayer and meditation were part of it. If this custom began, or at least took a larger part in His life then, we can reconcile His words in the Temple with His life in the following years. And if 'house' instead of 'business' be the word to be supplied, we can also believe that He knew that the whole Universe is the Father's house (Jn 14"), and not only the Temple 'made with hands.'
It must also be noted that His growth 'in wisdom ' implies not only learning by prayer and meditation, and learning from the written word, but also learning from observation of human life. We learn by these three sources, and He was made like unto His brethren. But for this last source of learning, time and the attainment of greater age are required. Did He know when His active work was to begin? Moses sinned by beginning too soon, but Ignorance, and the thought that the right time might be sooner than it was, would be no sin. Yet He who 'was in all points tempted like as we are, yet without sin ' (He 4'^), might con- ceivably be tempted as Moses was. We tread here on difficult ground, and our ignorance, our desire not to err from the Faith, and our reverence for our Lord, bid us say no more. Meanwhile He did His duty in retirement, passing from boyhood into manhood, and waiting for the call which came
later. Was the non-appearance of the forerunner (Mai 3') the sign that the time had not come, and his appearance the sign that the time was fulfilled (Mk 1'^)?