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Gospel of Luke - Chapter 2:41-52 - Finding the Child Jesus in the Temple
- Luke continues to emphasise Jesus’ links with Judaism and his family’s obedience to the Jewish Law
with the story - only in Luke, although also in Gospel of Thomas - of the boy Jesus teaching in the
Temple. Also reminds us that family ties may have to be broken if we are to do God’s work. Like John’s
story of the marriage feast at Cana, this story seems to come from a tradition of childhood stories about
Jesus. Possibly an independent tradition in which Jesus’ divinity first becomes apparent during his youth,
rather than at his birth. Luke uses it to anticipate and foreshadow Jesus’ Passion and Resurrection. The
tone of Luke’s story is closer to the tradition of Mark’s Gospel, in which Jesus’ family do not understand
him, which Luke softens (Mk 3:31-35, Lk 8:19-21).
- There were several stories about Jesus which were not included by the Church in the canon. Some were
“popular” stories about Jesus’ childhood, such as him doing miracles like making mud-birds fly. These
stories can be seen as popular, informal, religious attempts to wrestle with problems such as “Did Jesus
know he was God?” and how did this boy who was also God learn - scriptures, manners, arithmetic? Also
as showing how Jesus’ personal qualities of grace and wisdom developed during his childhood in a
family setting. Such stories often found in lives of Greek heros.
- 41 Jesus’ parents were obedient Jews, taking part each year in the pilgrimage feast of Passover. The next
time Jesus goes to Jerusalem in Luke’s gospel will end in his own “Passover”, when he will again be
“lost” for 3 days.
- 42 On the threshold of manhood, at normal age for adult responsibility (there was no bar-mitzvah at this
time), when he would become eligible to read in the synagogue, Jesus uses this festival to mark his
“divine” coming of age.
- 43 Usually explained by men and women travelling in separate parts of the caravan - the men leaving
later than the women who travelled more slowly and caught up for the evening encampment. Stayed
behind by his own choice, not parents’ neglect.
- 44 As usual, Luke heightens the tension.
- 46 Notice he was listening, and asking questions - not telling them his views at this stage. But well able
to demonstrate wisdom by the questions he asked!
- 47 But he seems to have also answered their questions, so in effect he was teaching them, as he does
from Lk 19:47 onwards. [But he later “continues to increase in wisdom” (v 52).] Even this early in this
Gospel, Luke is indicating that even the most faithful and learned Jews did not understand Jesus, and
subtly anticipates Jesus’ resurrection - for Luke “being lost” = “being dead”, and “being found” =
“coming back to life (15:32).
- 48 How well most parents can relate to this - although most of us show anger brought by anxiety and the
relief at finding a lost child. But lost for 3 days? “Utterly astonished” - surprise, shock, stupefaction.
“Your father” contrasts with Jesus’ response “my Father” - emphasising Jesus as Son of God - even
before his Father does so at his baptism.
- 49 Jesus’ first recorded words. For the first time in this Gospel Jesus can speak for himself, instead of
angels, Mary, Simeon, Anna, &c. Like any 12-year-old who has wandered off on his own interests, it is
perfectly obvious where he has been! Jesus himself announces who he is. He proclaims the priority of
God’s claim on his mission in life, which transcends the relationships of human family. “Why have you
been seeking” reminds of “why do you seek the living among the dead” after the resurrection (24:5).
Confirms Simeon’s prophecy. Note the compulsion - “Must” occurs 18 times in Luke’s gospel and 22
times in Acts: a major Lukan theme of divine necessity or compulsion. As the obedient son of God, Jesus
- and the events surrounding him - must conform to his Father’s will at all times. Jesus seems to imply
his parents should have known - now he is 12. “Father’s house” less likely than “Father’s
affairs/business” - Luke never has Jesus call the Temple “my Father’s house”. Even after being sought
and found, Jesus begins his withdrawal from the family, as Jesus withdraws from the disciples after
being “gone” and then revealing himself in Emmaus (24:19-34). [Even parental authority is subject to
God’s.]
- 50 Did not understand that family relationships must take 2nd place to Jesus’ relationship with God, his
Father. Had his parents forgotten what they had been told at Jesus’ birth? Suggests these stories may have
been independent of each other. But full understanding of Jesus’ identity and mission must await the
Cross and Resurrection. The infancy narrative ends in the Temple, as it began. So does the Gospel.
[Jesus’ reply might tempt us to ponder how much Jesus knew at this time of God’s plan for his life.] For
us, too, like the Emmaus disciples, finding Jesus may come as a surprise, not what we expect.
- 51 Instead of underlining his future mission by miracles, as in some non-canonical gospels, Jesus -
God’s son - heals their hurt by obediently and continuously conforming to his parents for the next 18
years in a hidden life in a small pastoral community. The creator’s Son is obedient to creatures - God’s
calls to us come through the duties of ordinary life. Not cutting ourselves off from other people - God’s
call to his work can come after many years of preparation in living an “ordinary” life - which in itself is
sanctified by God. Mary keeps these things/words in her heart - as do the women at the tomb (24:8).
Understanding cannot come until after Jesus’ ministry and the Cross, but at least she kept puzzling over
them, seeking discipleship.
- 52 “Progressed” better - ie growth morally & intellectually. There’s a whole world of possibilities for
thoughtful meditation in this verse: how did Jesus grow in wisdom and human approbation? And how did
he grow in divine wisdom and divine favour? For us, too, religious understanding can grow in the context
of obedience. Submission of one’s will to God’s can precede discernment of God’s will - more likely
than knowing God’s will before deciding to do it (Cf Jn 7:17). Notice also the emphasis on Jesus’
humanity - both mind and body - he grew in years, wisdom and favour. He was fully human in all ways
except the ability to not sin. He suffered and enjoyed all the changes in his personality as he developed
through boyhood, teens and manhood and came to understand himself as a person.
- Perhaps the easiest way of answering the question “Did he know he was God?” is to consider our
consciousness of our own identity: I am just me, and am not specifically conscious of my humanity - it
just is. Similarly Jesus would probably have simply known himself as a person, without consciously
separating the 2 natures. It is a deep mystery. But we must not impose Jesus’ divinity on his humanity: he
was fully human, with all the human needs to develop practical and mental skills and faculties and
emotions and willpower. Nor should we add to him human capabilities which a first century Jew would
not have: he would not have been multilingual, or known about America. [Nor, incidentally, did he
prescribe the details of how his followers were to behave: he did not say they should set up a church,
with pope and bishops, etc. That was left to his followers acting in response to the situation they found
themselves in. And they made mistakes in trying different structures - and the structures will probably
change in future. Puzzling through the Gospels perhaps helps us to see what Jesus was really driving at,
and how we should try to meet his radical demands in different ages and cultures.]