"The return to Jerusalem by Jesus' parents ... would be risky as they would no longer be with the larger group. It would also be shameful as it would make public that Jesus had not been obedient to them."
Year C, Season of Christmas
Christmas 1
Sunday Between December 26 and January 1 Inclusive
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Bruce Malina again provides helpful comment on why this one and only reference to Jesus' childhood appears in Luke who is writing for an educated Greek-Roman audience:
(Ancient) biographies usually featured one childhood incident that was taken to foreshadow the character of the adult. ... (Such honourific biographies will) comment on education, nurture, and quality of mind.
Page 234, see footnote below.
Exodus 12:1-27 and Deuteronomy 16:1-8 command the annual observance of the Passover in Jerusalem. We learn from Luke that Jesus' parents nurtured him properly by observing this ritual as required "every year."
Since travel was dangerous, it was done in groups with family and neighbours. Travelling together in a group did not require the direct supervision of a 12 year old boy-man, so it is not until the end of the day when families would gather for the evening meal and to sleep that Jesus' absence is noticed.
The return to Jerusalem by Jesus' parents (note that neither are named) would be risky as they would no longer be with the larger group. It would also be shameful as it would make public that Jesus had not been obedient to them.
"On the the third day" is a foreshadowing of a later third day following Passover.
Verses 46 and 47 describe Jesus' education by elite scholars at the Temple (not your simple country rabbi in Nazareth) and their acknowledgement of his abilities.
This is the beginning of Jesus acquiring public honour, but it is not the last time that Luke will note that others were amazed by what Jesus' has said or done. Such amazement by others is what builds Jesus' reputation and honour. And it is precisely this public recognition that will later make Jesus such a threat to the authorities.
Verse 48. It is noteworthy that it is his mother and not his father that questions Jesus in public. Normally only the man would discipline his family.
Though the fact that Jesus has not obeyed his parents would be shameful for them, and chastising Jesus' in public would have the Catch-22 of making it plain that Jesus had acted without their permission (which is shameful), and that they gone to great pains to find him and restore him to his proper place in the family (which is honourable). His mother's question is not one of concern for Jesus - it is about concern for the increased travel risks and shame that Jesus' behaviour has brought upon his parents.
Verses 49 and 50. Mary's question also has the intention / implication of asserting / restoring her influence over Jesus. But Jesus-now-the-man-and-not-her-boy-anymore demonstrates his autonomy by responding to a hostile question with a question. This is a pattern that we will see repeatedly throughout Jesus' adult ministry. Jesus' response is also the beginning of a public shifting from his family of origin - Mary and Joseph - to his - and our - origin, God.
Verses 51 and 52 bring Luke's telling of this childhood incident to an honourable conclusion: Jesus behaves like a good son, properly respecting his parent's control; his mother properly performs the woman's function of being the store house of the family's history and honour; Jesus advances in public reputation, status, and maturity.
When preaching on this text it is important to remember that Luke is not writing a "How To" book for parenting; nor is he writing a morality tale to illustrate proper behaviour for children.
Apart from us joining in amazement at Jesus' wisdom and maturity, perhaps the most important thing for us to do is to join in thanksgiving that through Jesus God is "Father," and we too are daughters and sons of God. No matter how good or bad our family of origin was - it is not our end, nor what ultimately defines us. We are God's; and that is Good News.
David Ewart,
www.davidewart.ca
* Link to Amazon.com Bibliography for Bruce Malina, et. al., Social Science Commentary on ... The Synoptic Gospels; The Gospel of John; The Book of Acts; The Letters of Paul; The Book of Revelation; and others.
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