In strict law, personal observance of the ordinances, and hence attendance on the feasts at Jerusalem, devolved on a youth only when he was of age, that is, at thirteen years. Then he became what was called a son of the Commandment,' or of the Torah.' [1185] But, as a matter of fact, the legal age was in this respect anticipated by two years, or at least by one. [1186] It was in accordance with this custom, that, [1187] on the first Pascha after Jesus had passed His twelfth year, His Parents took Him with them in the company' of the Nazarenes to Jerusalem. The text seems to indicate, that it was their wont [1188] to go up to the Temple; and we mark that, although women were not bound to make such personal appearance, [1189] Mary gladly availed herself of what seems to have been the direction of Hillel (followed also by other religious women, mentioned in Rabbinic writings), to go up to the solemn services of the Sanctuary. Politically, times had changed. The weak and wicked rule of Archelaus had lasted only nine years, [1190] when, in consequence of the charges against him, he was banished to Gaul. Judæa, Samaria and Idumæa were now incorporated into the Roman province of Syria, under its Governor, or Legate. The special administration of that part of Palestine was, however, entrusted to a Procurator, whose ordinary residence was at Cæsarea. It will be remembered, that the Jews themselves had desired some such arrangement, in te vain hope that, freed from the tyranny of the Herodians, they might enjoy the semi-independence of their brethren in the Grecian cities. But they found it otherwise. Their privileges were not secured to them; their religious feelings and prejudices were constantly, though perhaps not intentionally, outraged; [1191] and their Sanhedrin shorn of its real power, though the Romans would probably not interfere in what might be regarded as purely religious questions. Indeed, the very presence of the Roman power in Jerusalem was a constant offence, and must necessarily have issued in a life and death struggle. One of the first measures of the new Legate of Syria, P. Sulpicius Quirinius, [1192] after confiscating the ill-gotten wealth of Archelaus, was to order a census in Palestine, with the view of fixing the taxation of the country. [1193] The popular excitement which this called forth was due, probably, not so much to opposition on principle, [1194] as to this, that the census was regarded as the badge of servitude, and incompatible with the Theocratic character of Israel. [1195] Had a census been considered absolutely contrary to the Law, the leading Rabbis would never have submitted to it; [1196] nor would the popular resistance to the measure of Quirinius have been quelled by the representations of the High-Priest Joazar. But, although through his influence the census was allowed to be taken, the popular agitation was not suppressed. Indeed, that movement formed part of the history of the time, and not only affected political and religious parties in the land, but must have been presented to the mind of Jesus Himself, since, as will be shown, it had a representative within His own family circle.
This accession of Herod, misnamed the Great, marked a period in Jewish history, which closed with the war of despair against Rome and the flames of Jerusalem and the Temple. It gave rise to the appearance of what Josephus, despite his misrepresentation of them, rightly calls a fourth party - besides the Pharisees, Sadducees, and Essenes - that of the Nationalists. [1197] A deeper and more independent view of the history of the times would, perhaps, lead us to regard the whole country as ranged either with or against that party. As afterwards expressed in its purest and simplest form, their watchword was, negatively, to call no human being their absolute lord; [1198] positively, that God alone was to lead as absolute Lord. [1199] It was, in fact, a revival of the Maccabean movement, perhaps more fully in its national than in its religious aspect, although the two could scarcely be separated in Israel, and their motto almost reads like that which according to some, furnished the letters whence the name Maccabee [1200] was composed: Mi Camochah Baelim Jehovah, Who like Thee among the gods, Jehovah?' [1201] It is characteristic of the times and religious tendencies, that their followers were no more called, as before, Assideans or Chasidim, the pious,' but Zealots (zelotai) or by the Hebrew equivalent Qannaim (Cananæans, not Canaanites,' as in A.V.) The real home of that party was not Judæa nor Jerusalem, but Galilee.