her. Interested as were the doctors in this remarkable Boy, much as He had given them to ponder over through His searching questions and wise answers, they could not detain Him, for the very law they professed to uphold enjoined strict obedience to parental authority. "And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart."
What marvelous and sacred secrets were treasured in that mother's heart; and what new surprizes and grave problems were added day after day in the manifestations of unfolding wisdom displayed by her more than mortal Son! Though she could never have wholly forgotten, at times she seemingly lost sight of her Son's exalted personality. That such conditions should exist was perhaps divinely appointed. There could scarcely have been a full measure of truly human experience in the relationship between Jesus and His mother, or between Him and Joseph, had the fact of His divinity been always dominant or even prominently apparent. Mary appears never to have fully understood her Son; at every new evidence of His uniqueness she marveled and pondered anew. He was hers, and yet in a very real sense not wholly hers. There was about their relation to each other a mystery, awful yet sublime, a holy secret which that chosen and blessed mother hesitated even to tell over to herself. Fear must have contended with joy within her soul because of Him. The memory of Gabriel's glorious promises, the testimony of the rejoicing shepherds, and the adoration of the magi must have struggled with that of Simeon's portentous prophecy, directed to herself in person: "Yea, a sword shall pierce through thy own soul also."265
As to the events of the eighteen years following the return of Jesus from Jerusalem to Nazareth, the scriptures are silent save for one rich sentence of greatest import: "And Jesus increased in wisdom and stature, and in favor with God and man."266 Plainly this Son of the Highest was not endowed with a fulness of knowledge, nor with the complete investiture of wisdom, from the cradle.267 Slowly the assurance of His appointed mission as the Messiah, of whose coming He read in the law, the prophets, and the psalms, developed within His soul; and in devoted preparation for the ministry that should find culmination on the cross He passed the years of youth and early manhood. From the chronicles of later years we learn that He was reputed without question to be the son of Joseph and Mary, and was regarded as the brother of other and younger children of the family. He was spoken of both as a carpenter and a carpenter's son; and, until the beginning of His public ministry He appears to have been of little prominence even in the small home community.268
He lived the simple life, at peace with His fellows, in communion with His Father, thus increasing in favor with God and men. As shown by His public utterances after He had become a man, these years of seclusion were spent in active effort, both physical and mental. Jesus was a close observer of nature and men. He was able to draw illustrations with which to point His teachings from the varied occupations, trades and professions; the ways of the lawyer and the physician, the manners of the scribe, the Pharisee and the rabbi, the habits of the poor, the customs of the rich, the life of the shepherd, the farmer, the vinedresser and the fisherman—were all known to Him. He considered the lilies of the field, and the grass in meadow and upland, the birds which sowed not nor gathered into barns but lived on the bounty of their Maker, the foxes in their holes, the petted house dog and the vagrant cur, the hen sheltering her brood beneath protecting wings—all these had contributed to the wisdom in which He grew, as had also the moods of the weather, the recurrence of the seasons, and all the phenomena of natural change and order.
Nazareth was the abode of Jesus until He was about thirty years of age; and, in accordance with the custom of designating individuals by the names of their home towns as additions to their personal names,269 our Lord came to be generally known as Jesus of Nazareth.270 He is also referred to as a Nazarene, or a native of Nazareth, and this fact is cited by Matthew as a fulfilment of earlier prediction, though our current compilation of scriptures constituting the Old Testament contains no record of such prophecy. It is practically certain that this prediction was contained in some one of the many scriptures extant in earlier days but since lost.271 That Nazareth was an obscure village, of little honor or renown, is evidenced by the almost contemptuous question of Nathanael, who, on being informed that the Messiah had been found in Jesus of Nazareth, asked: "Can there any good thing come out of Nazareth?"272 The incredulous query has passed into a proverb current even today as expressive of any unpopular or unpromising source of good. Nathanael lived in Cana, but a few miles from Nazareth, and his surprize at the tidings brought by Philip concerning the Messiah incidentally affords evidence of the seclusion in which Jesus had lived.
So passed the boyhood, youth, and early manhood of the Savior of mankind.
NOTES TO CHAPTER 9.
1. Archelaus Reigned in Herod's Stead.—"At his death Herod [the Great] left a will according to which his kingdom was to be divided among his three sons. Archelaus was to have Judea, Idumea, and Samaria, with the title of king (Matt 2:22). Herod Antipas was to receive Galilee and Perea, with the title of tetrarch; Philip was to come into possession of the trans-Jordan territory with the title of tetrarch (Luke 3:1). This will was ratified by Augustus with the exception of the title given to Archelaus. Archelaus, after the ratification of Herod's will by Augustus, succeeded to the rule of Judea, Samaria, and Idumea, having the title of ethnarch, with the understanding that, if he ruled well, he was to become king. He was, however, highly unpopular with the people, and his reign was marked by disturbances and acts of oppression. The situation became finally so intolerable that the Jews appealed to Augustus, and Archelaus was removed and sent into exile. This accounts for the statement in Matt. 2:22, and possibly also suggested the point of the parable (Luke 19:12, etc.)."—Standard Bible Dictionary, Funk and Wagnalls Co., article "Herod." Early in his reign he wreaked summary vengeance on the people who ventured to protest against a continuation of his father's violence, by slaughtering three thousand or more; and the awful deed of carnage was perpetrated in part within the precincts of the temple. (Josephus, Antiquities xvii, 9:1–3.)
2. Herod Antipas.—Son of Herod I (the Great) by a Samaritan woman, and full brother to Archelaus. By the will of his father he became tetrarch of Galilee and Perea (Matt. 14:1; Luke 3:19; 9:7; Acts 13:1; compare Luke 3:1). He repudiated his wife, a daughter of Aretas, king of Arabia Petrea, and entered into an unlawful union with Herodias, the wife of his half-brother Herod Philip I (not the tetrarch Philip). John the Baptist was imprisoned and finally put to death, through the anger of Herodias over his denunciation of her union with Herod Antipas. Herodias urged Antipas to go to Rome and petition Cæsar for the title of king (compare Mark 6:14, etc.). Antipas is the Herod most frequently mentioned in the New Testament (Mark 6:17; 8:15; Luke 3:1; 9:7; 13:31; Acts 4:27; 13:1). He was the Herod to whom Pilate sent Jesus for examination, taking advantage of Christ being known as a Galilean, and of the coincident fact of Herod's presence in Jerusalem at the time in attendance at the Passover (Luke 23:6, etc.). For further details see Smith's, Cassell's, or the Standard Bible Dictionary.
3. Testimony of John the Apostle Concerning Christ's Development in Knowledge and Grace.—In a modern revelation, Jesus the Christ has confirmed the record of John the apostle, which record appears but in part in our compilation of ancient scriptures. John thus attests the actuality of natural development in the growth of Jesus from childhood to maturity: "And I, John, saw that he received not of the fullness at the first, but received grace for grace; and he received not of the fullness at first, but continued from grace to grace, until he received a fullness; and thus he was called the Son of God, because he received not of the fullness at the first." (Doc. and Cov. 93:12–14). Notwithstanding this graded course of growth and development after His birth in the flesh, Jesus Christ had been associated with the Father from the beginning,