He was arguing for confidence in God on the part of his parents, not for a knowledge of his whereabout. The same thing that made them anxious concerning him, prevented them from understanding his words—lack, namely, of faith in the Father. This, the one thing he came into the world to teach men, those words were meant to teach his parents. They are spirit and life, involving the one principle by which men shall live. They hold the same core as his words to his disciples in the storm, 'Oh ye of little faith!' Let us look more closely at them.
'Why did you look for me? Did you not know that I must be among my father's things?' What are we to understand by 'my father's things'? The translation given in the authorized version is, I think, as to the words themselves, a thoroughly justifiable one: 'I must be about my father's business,' or 'my father's affairs'; I refuse it for no other reason than that it does not fit the logic of the narrative, as does the word things, which besides opens to us a door of large and joyous prospect. Of course he was about his father's business, and they might know it and yet be anxious about him, not having a perfect faith in that father. But, as I have said already, it was not anxiety as to what might befall him because of doing the will of the Father; he might well seem to them as yet too young for danger from that source; it was but the vague perils of life beyond their sight that appalled them; theirs was just the uneasiness that possesses every parent whose child is missing; and if they, like him, had trusted in their father, they would have known what their son now meant when he said that he was in the midst of his father's things—namely, that the very things from which they dreaded evil accident, were his own home-surroundings; that he was not doing the Father's business in a foreign country, but in the Father's own house. Understood as meaning the world, or the universe, the phrase, 'my father's house,' would be a better translation than the authorized; understood as meaning the poor, miserable, God-forsaken temple—no more the house of God than a dead body is the house of a man—it is immeasurably inferior.
It seems to me, I say, that the Lord meant to remind them, or rather to make them feel, for they had not yet learned the fact, that he was never away from home, could not be lost, as they had thought him; that he was in his father's house all the time, where no hurt could come to him. 'The things' about him were the furniture and utensils of his home; he knew them all and how to use them. 'I must be among my father's belongings.' The world was his home because his father's house. He was not a stranger who did not know his way about in it. He was no lost child, but with his father all the time.
Here we find one main thing wherein the Lord differs from us: we are not at home in this great universe, our father's house. We ought to be, and one day we shall be, but we are not yet. This reveals Jesus more than man, by revealing him more man than we. We are not complete men, we are not anything near it, and are therefore out of harmony, more or less, with everything in the house of our birth and habitation. Always struggling to make our home in the world, we have not yet succeeded. We are not at home in it, because we are not at home with the lord of the house, the father of the family, not one with our elder brother who is his right hand. It is only the son, the daughter, that abideth ever in the house. When we are true children, if not the world, then the universe will be our home, felt and known as such, the house we are satisfied with, and would not change. Hence, until then, the hard struggle, the constant strife we hold with Nature—as we call the things of our father; a strife invaluable for our development, at the same time manifesting us not yet men enough to be lords of the house built for us to live in. We cannot govern or command in it as did the Lord, because we are not at one with his father, therefore neither in harmony with his things, nor rulers over them. Our best power in regard to them is but to find out wonderful facts concerning them and their relations, and turn these facts to our uses on systems of our own. For we discover what we seem to discover, by working inward from without, while he works outward from within; and we shall never understand the world, until we see it in the direction in which he works making it—namely from within outward. This of course we cannot do until we are one with him. In the meantime, so much are both we and his things his, that we can err concerning them only as he has made it possible for us to err; we can wander only in the direction of the truth—if but to find that we can find nothing.
Think for a moment how Jesus was at home among the things of his father. It seems to me, I repeat, a spiritless explanation of his words—that the temple was the place where naturally he was at home. Does he make the least lamentation over the temple? It is Jerusalem he weeps over—the men of Jerusalem, the killers, the stoners. What was his place of prayer? Not the temple, but the mountain-top. Where does he find symbols whereby to speak of what goes on in the mind and before the face of his father in heaven? Not in the temple; not in its rites; not on its altars; not in its holy of holies; he finds them in the world and its lovely-lowly facts; on the roadside, in the field, in the vineyard, in the garden, in the house; in the family, and the commonest of its affairs—the lighting of the lamp, the leavening of the meal, the neighbour's borrowing, the losing of the coin, the straying of the sheep. Even in the unlovely facts also of the world which he turns to holy use, such as the unjust judge, the false steward, the faithless labourers, he ignores the temple. See how he drives the devils from the souls and bodies of men, as we the wolves from our sheepfolds! how before him the diseases, scaly and spotted, hurry and flee! The world has for him no chamber of terror. He walks to the door of the sepulchre, the sealed cellar of his father's house, and calls forth its four days dead. He rebukes the mourners, he stays the funeral, and gives back the departed children to their parents' arms. The roughest of its servants do not make him wince; none of them are so arrogant as to disobey his word; he falls asleep in the midst of the storm that threatens to swallow his boat. Hear how, on that same occasion, he rebukes his disciples! The children to tremble at a gust of wind in the house! God's little ones afraid of a storm! Hear him tell the watery floor to be still, and no longer toss his brothers! see the watery floor obey him and grow still! See how the wandering creatures under it come at his call! See him leave his mountain-closet, and go walking over its heaving surface to the help of his men of little faith! See how the world's water turns to wine! how its bread grows more bread at his word! See how he goes from the house for a while, and returning with fresh power, takes what shape he pleases, walks through its closed doors, and goes up and down its invisible stairs!
All his life he was among his father's things, either in heaven or in the world—not then only when they found him in the temple at Jerusalem. He is still among his father's things, everywhere about in the world, everywhere throughout the wide universe. Whatever he laid aside to come to us, to whatever limitations, for our sake, he stooped his regal head, he dealt with the things about him in such lordly, childlike manner as made it clear they were not strange to him, but the things of his father. He claimed none of them as his own, would not have had one of them his except through his father. Only as his father's could he enjoy them;—only as coming forth from the Father, and full of the Father's thought and nature, had they to him any existence. That the things were his fathers, made them precious things to him. He had no care for having, as men count having. All his having was in the Father. I wonder if he ever put anything in his pocket: I doubt if he had one. Did he ever say, 'This is mine, not yours'? Did he not say, 'All things are mine, therefore they are yours'? Oh for his liberty among the things of the Father! Only by knowing them the things of our Father, can we escape enslaving ourselves to them. Through the false, the infernal idea of having, of possessing them, we make them our tyrants, make the relation between them and us an evil thing. The world was a blessed place to Jesus, because everything in it was his father's. What pain must it not have been to him, to see his brothers so vilely misuse the Father's house by grasping, each for himself, at the family things! If the knowledge that a spot in the landscape retains in it some pollution, suffices to disturb our pleasure in the whole, how must it not have been with him, how must it not be with him now, in regard to the disfigurements and defilements caused by the greed of men, by their haste to be rich, in his father's lovely house!
Whoever is able to understand Wordsworth, or Henry Vaughan, when either speaks of the glorious insights of his childhood,