Luke 2:41f
40. And the child grew. From the infancy of Christ Matthew passes immediately
to his manifestation. f214 Luke relates here a single fact, which well
deserved to be recorded. In the midst of his boyhood, Christ gave a specimen
of his future office, or at least indicated, by a single attempt, what
he would afterwards be. The child grew, and was invigorated in spirit.
These words show, that the endowments of his mind grew with his age. f215
Hence we infer, that this progress, or advancement, relates to his human
nature: for the Divine nature could receive no increase.
But a question arises. From the time that he was conceived in his mother’s
womb, did he not abound in all fullness of spiritual gifts? for it appears
absurd to say, that the Son of God wanted any thing that was necessary
to perfection. The reply is easy. If it takes nothing from his glory, that
he was altogether, emptied,” (eJauto<n ejke>nwse, <501706>Philippians
2:6,) neither does it degrade him, that he chose not only to grow in body,
but to make progress in mind. And certainly when the Apostle declares,
that, “in all things he was made like unto his brethren,”(<580217>Hebrews
2:17,) and “was in all points tempted like as we are, sin excepted,” (<580415>Hebrews
4:15,) he no doubt includes, that his soul was subject to ignorance. There
is only this difference between us and him, that the weaknesses which press
upon us, by a necessity which we cannot avoid, were undertaken by him voluntarily,
and of his own accord. Christ received, in his human nature, according
to his age and capacity, an increase of the free gifts of the Spirit, f216
that “out of his fullness” (<430116>John 1:16) he may pour them out
upon us; for we draw grace out of his grace.
Some excessively timid persons restrict what is here said to outward
appearance, and make the meaning to be, that Christ appeared to make progress,
though, in point of fact, no addition was made to his knowledge. But the
words have a quite different meaning, and this mistaken opinion is still
more fully refuted by what Luke shortly afterwards adds, that he grew in
age and wisdom with God and man, (ver. 52.) We are not at liberty to suppose,
that knowledge lay concealed in Christ, and made its appearance in him
in progress of time. There is no doubt whatever, that it was the design
of God to express in plain terms, how truly and completely Christ, in taking
upon him our flesh, did all that was necessary to effect his brotherly
union with men. f217
And yet we do not in this way suppose a double Christ: f218 for, though
God and man are united in one person, it does not follow, that the human
nature received what was peculiar to the Divine nature: but, so far as
was necessary for our salvation, the Son of God kept his divine power concealed.
What Irenaeus says, that his Divine nature was quiescent when he suffered,
f219 I understand to refer, not only to bodily death, but to that amazing
distress and agony of soul, which drew from him the complaint, “My God,
my God, why hast thou forsaken me?” (<402746>Matthew 27:46.) In a word,
if we do not choose to deny, that Christ was made a real man, we ought
not to be ashamed to acknowledge, that he voluntarily took upon him everything
that is inseparable from human nature.
It is a foolish objection, that ignorance does not apply to Christ,
because it is the punishment of sin: for the same thing might be said of
death. Scripture declares, on the contrary, that he performed the office
of Mediator: for all the punishment which we deserved was transferred from
us to him. f220 Besides, it is a foolish mistake to say, that ignorance
is the punishment of sin. For we must not suppose that Adam, while he remained
in innocence, knew all things. Angels also are, to some extent, ignorant,
and yet they do not endure the punishment of sin.
A more refined argument is employed by some, that there was no ignorance
in Christ, because ignorance is sin. But those persons assume a principle
which is altogether false and groundless: otherwise, the angels must either
be equal to God, or they must be sinful. f221 There is no doubt a sinful
blindness of the human mind, which is justly reckoned a part of original
sin: but here we ascribe to Christ no other ignorance than what may fall
upon a man who is pure from every taint of sin.
He was invigorated in spirit, and was full of wisdom. Luke thus declares,
that whatever wisdom exists among men, and receives daily accessions, flows
from that single fountain, from the Spirit of God. The following phrase
is more general, and the grace of God was upon him: for it includes all
the excellence of every description that shone brightly in Christ.
41. And his parents went every year to Jerusalem. It is mentioned in
commendation of the piety of Mary and Joseph, that they gave diligent attendance
to the outward worship of God. It was not of their own accord, but by a
divine command, that they undertook this annual journey. The law enjoins
the, males “only to, appear before the Lord,” (<022317>Exodus 23:17.)
This arrangement does not entirely exclude females, but spares them by
an exercise of kindness. This mark distinguishes the true religion from
vain and wicked superstitions. The former confines itself within the limits
of obedience to God, and of compliance with the enactments of his law.
The latter wander, at their own pleasure, beyond the limits of God’s word,
without any fixed rule. The worship of the temple was, no doubt, infected
with many corruptions, the priesthood was sold for money, and doctrine
was involved in many errors. Yet, as legal ceremonies were still in force,
and the outward rite of sacrifice was observed as it is laid down in the
law, believers were bound to perform such exercises in testimony of their
faith. The name father is here given to Joseph, not with strict accuracy,
but according to the opinion generally entertained respecting him.
44. And thinking that he was in the company. Many passages of Scripture
show plainly, that those who came from a distance, at the festivals, to
worship in the temple, were accustomed to travel in companies. There is
no reason, therefore, to wonder that, on the first day, Joseph and Mary
were less anxious about the child; and their subsequent conduct shows that
this was not owing to indolence or carelessness.
46. Sitting in the midst of the doctors. Rays of divine brightness must
have evidently shone in this child: otherwise those haughty men would not
have permitted him to sit along with them. Though it is probable that he
occupied a lower seat, and not the rank of the doctors, yet such disdainful
men would not have condescended to give him an audience in a public assembly,
if some divine power had not constrained them. This was a sort of prelude
to his public calling, the full time of which had not yet arrived. In this
way, however, he intended to give nothing more than a taste, which would
immediately have faded from the recollection of men, had not Mary kept
it for us laid up in her heart, (ver. 19, 51,) to bring it out afterwards,
along with other treasures, for the use of all the godly.
47. And all who heard him. Two things here claim our attention. All
who heard him were astonished: for they reckoned it a miracle, that a child
should frame his questions with such correctness and propriety. Again,
they heard Christ, and thus acted the part rather of scholars than of teachers.
He had not yet been called by the Father, to avow himself a public teacher
of the Church, and therefore satisfied himself with putting modest questions
to the doctors. Yet there is no room to doubt that, in this first attempt,
he already began to tax their perverse way of teaching: for what Luke afterwards
says about answers, I consider as denoting, agreeably to the Hebrew idiom,
any kind of discourse.
LUKE 2:48-52
48. And his mother said to him. Those who think that the holy virgin
spake in this manner, for the purpose of showing her authority, are, in
my opinion, mistaken. It is even possible, that it was not till they were
apart, and the witnesses had withdrawn, that she began to expostulate with
her son, after they had left the assembly. However that may be, this complaint
was not the result of ambition, but was the expression of grief, which
had lasted three days. f222 Yet the manner of her complaint, as if she
had received an injury, shows how ready we are by nature to defend our
own rights, even without paying regard to God. The holy virgin would a
thousand times f223 rather have died, than deliberately preferred herself
to God: but, in the indulgence of a mother’s grief, she falls into it through
inadvertency. And undoubtedly this example warns us, how jealous we ought
to be of all the affections of the flesh, and what care we ought to exercise,
lest, by being too tenacious of our rights, and following our own desires,
we defraud God of his honor.
49. Did ye not know? Our Lord justly blames his mother, though he does
it in a gentle and indirect manner. The amount of what he says is, that
the duty which he owes to God his Father, ought to be immeasurably preferred
to all human duties; and that, consequently, earthly parents do wrong in
taking it amiss, that they have been neglected in comparison of God. And
hence we may infer the general doctrine, that whatever we owe to men must
yield to the first table of the law, that God’s authority over us may remain
untouched. f224 Thus we ought to obey kings, and parents, and masters,
f225 but only in subjection to God: that is, we must not, for the sake
of men, lessen or take away any thing from God. And, indeed, a regard to
the superior claims of God does not imply a violation of the duties which
we owe to men.
In those things which belong to my Father. This expression intimates,
that there is something about him greater than man. It points out also
the chief design of his being sent into the world, which was, that he might
discharge the office enjoined upon him by his heavenly Father. But is it
not astonishing, that Joseph and Mary did not understand this answer, who
had been instructed by many proofs, that Jesus is the Son of God? I reply:
Though they were not wholly unacquainted with Christ’s heavenly origin,
yet they did not comprehend, in every respect, how he was intent on executing
his heavenly Father’s commands: for his calling had not yet been expressly
revealed to them. Mary kept in her heart those things which she did not
fully understand. Let us learn from this, to receive with reverence, and
to lay up in our minds, (like the seed, which is allowed to remain for
some time under grounds) those mysteries of God which exceed our capacity.
51. And he was subject to them. It was for our salvation that Christ
took upon him this low estates,—that the Lord and head of angels voluntarily
became subject to mortal creatures. Such was the purpose of God, that Christ
should remain, for some time, under a shadow, beating the name of Joseph.
Though this subjection, on the part of Christ, arose from no necessity
which he could not have avoided, yet, as he had taken upon him human nature
on the condition of being subject to parents, and had assumed the character
both of a man and of a servants,—with respect to the office of Redeemer,
this was his lawful condition. The more cheerfully, on this account, ought
every one to bear the yoke which the Lord has been pleased to lay upon
him.
