Luke 2:46

After three days. That is, from the time when they first noticed that Jesus was not in the company. Undoubtedly Joseph and Mary rose early the next morning to wend their way back to Jerusalem, their hearts filled with dreadful forebodings, for well they recalled Herod’s desperate attempts to take His life. If they had stopped at Jericho (see on v. 44), it would now be necessary for them to ascend the steep road to Jerusalem, an ascent of over 3,000 ft. Having retraced their steps to Jerusalem, they spent the few remaining hours of this the “second” day searching for their Son. But in vain! This day’s search was as fruitless as that of the closing hours of the previous day. The next day they resumed their task. Their sorrow and distress were turned to joy and gladness when on this day they heard the voice of Jesus among the worshipers in the Temple. According to Jewish reckoning it would thus be the “third” day in which they found Jesus in the Temple (see DA 81). By this system of inclusive reckoning, the first and last days of a period of time are included in computing elapsed time (see pp. 248-250).

Temple. Gr. hieron, the entire Temple complex, including the courts or halls of the sacred precincts that surrounded the Temple. The Temple building by itself is usually designated by the Gr. naos. A rabbinical school was conducted on one of the terraces or in one of the halls within the Temple area, particularly at festal seasons.

Sitting. The posture of a learner. Compare Acts 22:3.

Doctors. Literally, “teachers,” that is, rabbis or scribes learned in the sacred writings and in oral tradition (see p. 55). Outstanding among the “doctors” of the preceding generation had been Hillel the elder, founder of an influential school of Jewish thought. Hardly less distinguished was Shammai, a more conservative master of Jewish law.

Noted “doctors” in Christ’s day were Gamaliel, Saul’s teacher (see Acts 22:3), Simeon, son and successor of Hillel, Nicodemus (see on John 3:1, 10), and possibly Joseph of Arimathaea (see on Matthew 27:57). One or more of these men, known to be active teachers of the time, may have been present upon this occasion. It was usual, particularly on Sabbaths and feast days, to find these men sitting on benches on the Temple terrace, with their pupils seated on the ground about them. Some commentators have suggested that mention of the “doctors” here implies that the Feast of Unleavened Bread was still in progress, and that Joseph and Mary had left early, as permitted by custom (see on Luke 2:43).

Hearing them. That is, listening to their exposition of Scripture and tradition, to their questions, and to their replies to questions. The usual rabbinical mode of instruction was by means of questions, answers, and discussion.

Asking them questions. That is, as a sincere and respectful learner. Mary and Joseph had hoped that on this visit to Jerusalem, Jesus would come in contact with the revered and learned rabbis, that He might learn to respect them and so comply with their rabbinical requirements. However, it soon became evident that Jesus’ understanding of the prophecies exceeded that of the rabbis. His intelligent questions opened their eyes to overlooked truths concerning Messiah’s mission and contemporary prophetic fulfillments that proved Messiah’s appearance near (see DA 78, 80; cf. 30, 55, 212, 234, 257).

Among these events was doubtless that of A.D. 6, when the local ruler, Archelaus, was deposed and Judea for the first time was organized as a province governed directly by a Roman procurator subject to the governor of Syria. Under successive foreign empires Judea had considered itself a subject state, but with “home rule” by Jewish princes or priests (Zerubbabel, Ezra, Nehemiah, and the later high priests), by Maccabean priest-kings, and, even under Rome, by the local king Herod. Now this new action must have led many to feel that by the sure word of prophecy the Messiah must soon appear. Years ago the prophet had written, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (see on Gen. 49:10; see DA 34, 103, 104).

Astonished. These religious leaders were at a loss to account for the fact that a child who, as they well knew, had not learned in the schools of the rabbis (see DA 80; see on John 7:15) should have the profound understanding of the prophecies that Jesus obviously had. God had been His teacher, through the precepts of Mary, through Jesus’ own study of the scrolls of the prophets, and now through the direct impression of truth upon His heart as He meditated in the courts of the Temple (see DA 70, 78). In contrast, the teaching of the rabbis tended to obscure rather than clarify truth — to encourage ignorance rather than impart knowledge (see DA 69).

His understanding. That is, of the Scriptures, particularly of the prophecies that pointed to the coming of the Messiah, the mission of Israel to the nations, and the establishment of the Messianic kingdom. His understanding of the Word of God was not darkened by the devious and misleading explanations that were the stock in trade of the rabbis and elders. Jesus was familiar not only with the letter but also with the spirit of the Scriptures. He was heedless of rabbinical interpretation. No errors confused His thinking.

Answers. These venerable teachers plied Jesus with questions in an effort to fathom the depth of His grasp of the Scriptures, and were intrigued by His clear and logical answers, which were all based on the Scriptures. If as an “unlearned” lad Jesus possessed so profound an understanding of the law and the prophets, thought the masters of Israel, what would He become when thoroughly trained at their hands? Like a master singer realizing the possibilities latent in an untrained but naturally beautiful voice, they no doubt envisioned in Jesus the greatest teacher Israel had ever known.