Child Jesus Disputes Rabbis in the Temple

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On the day which the Evangelist mentions it happened that also the rabbis, who were the learned and the teachers of the temple, met in a certain part of the buildings in order to confer among themselves concerning some doubtful points of holy Scriptures. On this occasion the coming of the Messias was discussed; for on account of the report of the wonderful events, which had spread about since the birth of the Baptist and the visit of the Kings of the east, the rumor of the coming of the Redeemer and of His being already in the world, though yet unknown, had gained ground among the Jews. They were all seated in their places filled with the sense of authority customary to those who are teachers and considered as learned. 

The Child Jesus came to the meeting of these distinguished men; and He that was the King of kings, and Lord of lords (Apoc. 19, 16), the infinite Wisdom itself (I Cor. 1, 24), and who corrects the wise (Wis. 7, 15), presented Himself before the teachers of this world as an humble disciple, giving them to understand that He had come to hear the discussion and inform Himself on the question treated of, namely: whether the Messias was already come, or, if not, concerning the time in which He should come into the world.

The opinions of the scribes were much at variance on this question, some of them answering in the affirmative, others in the negative. Those in the negative quoted some testimonies of holy Scriptures and prophecies with the coarse interpretation reprehended by the Apostle: namely, killing the spirit by the letter (II Cor. 3, 6). They maintained that the Messias was to come with kingly magnificence and display in order to secure the liberty of His people by the exercise of great power, rescuing them in a temporal manner from the slavery of the gentiles; yet, that there were no indications of this power and freedom in the present state of the Hebrews and no possibility of throwing off the yoke of the Romans. This outward circumstance was an argument of great force among this carnal and blinded people; for they presumed, that the coming greatness and majesty of the promised Messias and the Redemption was intended for themselves only; and they believed this Redemption to be temporal and earthly, just as even now the Jews, in the obscurity which envelops their hearts (Is. 6, 10), continue to believe.

For to the present day they have not yet come to realize, that the glory, the majesty, and the power of the Redeemer, and the liberty which He is to bring to the world, is not of an earthly, temporal and perishable kind, but heavenly, spiritual and eternal; and that it is not intended alone for the Jews, although offered to them before all other nations, but indiscriminately for the whole human race descended from Adam (I Cor. 3, 15). 

The teacher of truth, Jesus, foresaw that the discussion would end with the confirmation of this error; for although some of the learned men inclined to the contrary opinion, they were but few; and they had now been silenced by the authority and specious arguments of the others. As the Lord had come into the world in order to give testimony of the truth (John 18, 37), which was He Himself, He would not on this occasion, when it was so important to manifest the truth, allow that the deceit and error opposed to it should be confirmed and established by the authority of the learned. His measureless charity could not pass by unnoticed this ignorance of His works and high purposes in these men, who were set as teachers of the people in matters concerning eternal life and its Author, our Redeemer. 

Therefore the Divine Child presented Himself to the disputants, manifesting the grace poured out over His lips (Ps. 44, 3). He stepped into their midst with exceeding majesty and grace, as one who would propose some doubt or solution. By His pleasing appearance He awakened in the hearts of these learned men a desire to hear Him attentively. 

The Divine Child spoke to them as follows: "The question concerning the coming of the Messias and the answer given to it, I have heard and understood completely. In order to propose my difficulty in regard to its solution, I presuppose what the Prophets say, that His coming shall be in great power and majesty, which has also been confirmed by the testimonies brought forward. For Isaias says, that He shall be our Lawgiver and King, who shall save His people (Is. 30, 27), and David, that He shall crush all His enemies (Ps. 94, 3), Daniel, that all tribes and nations shall serve Him (Dan. 7, 14), Ecclesiasticus} that He shall come with a great multitude of the saints (Ec1us. 24, 3). All the Prophets and Scriptures are full of similar promises, manifesting His characteristics clearly and decisively enough for all those that study them with enlightened attention. But the doubt arises from the comparison of these with other passages in the Prophets, since all of them must be equally true, though on account of their brevity they may appear to contradict each other. Therefore they must agree with each other in another sense, which can and must be found equally applicable in all the passages. How then shall we understand what this same Isaias says of Him, that He shall come from the land of the living, and when He asks: who shall declare His generation? (Is. 53, 8), that He shall be satiated with reproach; that He shall be led as a sheep to the slaughter, and that He shall not open His mouth? Jeremias states that the enemies of the Messias shall join hands to persecute Him and mix poison with His bread, and they shall wipe out His name from the earth, although they shall not prevail in their attempt (Jer. 11, 19). David says that He shall be the reproach of the people and of men, and shall be trodden under foot and shall be despised as a worm (Ps. 21, 78); Zachary, that He shall come meek and humble seated upon an insignificant beast (Zach. 9, 9). All the Prophets say the same concerning the signs of the promised Messias." 

"Hence," added the Divine Child, "how will it be possible to reconcile these prophecies, if we suppose that the Messias is to come with the power and majesty of arms in order to conquer all the kings and monarchs by violence and foreign bloodshed? We cannot fail to see that He is to come twice; once to redeem the world and a second time to judge it; the prophecies must be applied to both these comings, giving to each one its right explanation. As the purposes of these comings are different so must also the conditions be different; for He is not to exercise the same office in both, but widely divergent and opposite offices. In the first advent He is to overthrow the demon, hurling Him from His sovereignty over souls obtained through the first sin. And therefore He must first render satisfaction to God for the whole human race; then also teach men by His Word and example the way of eternal life, how they are to overcome their enemies, serve and adore their God and Redeemer; how they must correspond to the gifts and use well the blessings of His right hand. All these requirements the Messias must fulfill in the first coming. 

The second coming is for the purpose of exacting an account from all men in the general judgment, of giving to each one the return for His works, good or bad, chastising His enemies in His wrath and indignation. This is what the Prophets say of His second coming."  "Accordingly, when we wish to understand how His first coming shall be in power and majesty, or as David says, that He shall reign from sea to sea, that in His advent He shall be glorious, as said by the other Prophets: all this cannot be interpreted as referring to visible and terrestrial sovereignty, with all its outward show of pomp and majesty; but of a spiritual reign in a new Church, which would be extended over all the earth with sovereign power and riches of grace and virtue in opposition to the demon. By this interpretation the whole Scripture becomes clear, while in another sense its different parts cannot be made to harmonize. That the people of the Jews are under dominion of the Romans and are in no condition to restore their sovereignty, not only cannot be held as a proof of His not having come, but on the contrary, it is an infallible sign that He is already come into the world. For our patriarch Jacob has pointed out this very sign for the guidance of His posterity, commanding them to expect the Messias as soon as they should see the tribe of Juda deprived of the scepter and sovereignty of Israel (Gen. 49, 10) ; and you must confess that neither Juda nor any other tribe of Israel can hope to recover or hold it. The same is also proved by the weeks of Daniel (Dan. 9, 25) ; which must certainly be now complete. Those who wish can also remember, that a few years ago a light was seen in Bethlehem at midnight and that some poor shepherds heard the message of the newborn Redeemer; and soon after some Kings of the East came guided by a star, seeking the King of the Jews in order to adore Him. All this had been prophesied. Herod, the father of Archelaus, believing it an established fact, took away the life of so many children, hoping thereby to destroy the newborn King, whom he feared as his rival in the government of Israel." 

Other arguments did the Child Jesus add, and while seeming to ask questions He taught with a Divine efficacy. The scribes and learned men who heard Him were all dumbfounded. 

Convinced by His arguments they looked at each other and in great astonishment asked: "What miracle is this? and what prodigy of a boy! Whence has He come and who is the Child ?" But though thus astonished, they did not recognize or suspect who it was, that thus taught and enlightened them concerning such an important truth. 

During this time and before Jesus had finished His argument, His most holy Mother and saint Joseph her most chaste spouse arrived, just in time to hear Him advance His last arguments. When He had finished, all the teachers of the law arose with stupendous amazement. The heavenly Lady, absorbed in joy, approached her most loving Son and in the presence of the whole assembly, spoke to Him the words recorded by saint Luke: "Son, why hast Thou done so to us? Behold thy father and I have sought Thee sorrowing (Luke 4, 48). This loving complaint the heavenly Mother uttered with equal reverence and affection, adoring Him as God and manifesting her maternal affliction. The Lord answered: "Why is it that you sought Me? Did you not know that I must be about my Father's business?"

Read: Volume III Book I Chapter IV & V