The Council of Ephesus (431 AD)

The accommodation to the laws of the economy, according to this passage, consisted in this—in stature, real growth; in wisdom, apparent growth. The wonderful wisdom was there from the first, but it was not allowed to appear (ἐκφῆναι), to avoid an aspect of monstrosity.

(Adversus Nestorium.)

Therefore there would have been shown to all an unwonted and strange thing, if, being yet an infant, he had made a demonstration of his wisdom worthy of God; but expanding it gradually and in proportion to the age of the body, and (in this gradual manner) making it manifest to all, he might be said to increase (in wisdom) very appropriately.

“But the boy increased and waxed strong in spirit, being filled with wisdom, and the grace of God was upon him.” And again: “Jesus increased in stature and wisdom, and in favour with God and men.” In affirming our Lord Jesus Christ to be one, and assigning to him both divine and human properties, we truly assert that it was congruous to the measures of the kenosis, on the one hand, that he should receive bodily increase and grow strong, the parts of the body gradually attaining their full development; and, on the other hand, that he should seem to be filled with wisdom, in so far as the manifestation of the wisdom dwelling within him proceeded, as by addition, most congruously to the stature of the body; and this, as I said, agreed with the economy of the Incarnation, and the measures of the state of humiliation.

And if he is one and the same in virtue of the true unity of natures, and is not one and another (two persons) disjunctively and partitively, to him will belong both to know and to seem not to know. Therefore he knows on the divine side as the Wisdom of the Father. But since he subjected himself to the measure of humanity, he economically appropriates this also with the rest, although, as I said a little ago, being ignorant of nothing, but knowing all things with the Father.