Tiberius becomes colleague of Augustus

In the beginning of Church History: Tiberius becomes colleague of Augustus (A.D.12)
In 6 BC, on the verge of accepting command in the East and becoming the second most powerful man in Rome, Tiberius suddenly announced his withdrawal from politics and retired to Rhodes. The precise motives for Tiberius's withdrawal are unclear.9 Historians have speculated a connection with the fact that Augustus had adopted Julia's sons Gaius and Lucius, and seemed to be moving them along the same political path that both Tiberius and Drusus had trod. Tiberius thus seemed to be an interim solution; he would hold power only until his stepsons would come of age, and then be swept aside. The promiscuous, and very public, behavior of his unhappily married wife, Julia,10 may have also played a part;8 indeed Tacitus calls it Tiberius' intima causa, his innermost reason for departing for Rhodes, and seems to ascribe the entire move to a hatred of Julia and a longing for Vipsania.11 Tiberius had found himself married to a woman he loathed, who publicly humiliated him with nighttime escapades in the Forum, and forbidden to see the woman he had loved.
Whatever Tiberius's motives, the withdrawal was almost disastrous for Augustus's succession plans. Gaius and Lucius were still in their early teens, and Augustus, now 57 years old, had no immediate successor. There was no longer a guarantee of a peaceful transfer of power after Augustus's death, nor a guarantee that his family, and therefore his family's allies, would continue to hold power should the position of princeps survive.
Somewhat apocryphal stories tell of Augustus pleading with Tiberius to stay, even going so far as to stage a serious illness; Tiberius's response was to anchor off the shore of Ostia until word came that Augustus had survived, then sailing straightway for Rhodes.12 Tiberius reportedly discovered the error of his ways and requested to return to Rome several times; each time Augustus refused the request.

Succession of Priests and procurators

In the beginning of Church History: Succession of Priests and procurators: A.D.9-A.D.26
As told By Josephus in (Antiquities book.18 chapter 2.1-2)
1. When Cyrenius had now disposed of Archelaus's money, and when the taxing were come to a conclusion, which were made in the thirty-seventh year of Caesar's victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the son of Seth, to be high priest; while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor's wife. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Cesarea. He also advanced the village Bethsaids, situates at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it
by the name of Julias, the same name with Caesar's daughter.

2. As Coponius, who we told you was sent along with Cyrenius, was exercising his office of procurator, and governing Judea, the following accidents happened. As the Jews were celebrating the feast of unleavened bread, which we call the Passover, it was customary for the priests to open the temple-gates just after midnight. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men's bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. A little after which accident Coponius returned to Rome, and Marcus Ambivius became Procurator (A.D.9) in that government; under whom Salome, the sister of king Herod, died, and left to Julia, [Caesar's wife,] Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind. After him came Annius Rufus, (about A.D. 13) under whom died Caesar, the second emperor of the Romans, the duration of whose reign was fifty-seven years, besides six months and two days (of which time Antonius ruled together with him fourteen years; but the duration of his life was seventy-seven
years); upon whose death Tiberius Nero, his wife Julia's son, succeeded. He was now the third emperor; and he sent Valerius Gratus in (A.D.14). to be procurator of Judea, and to succeed Annius Rufus This man deprived Ananus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor in (A.D.25). When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor in (A.D. 26).

The registration, or "taxing."

In the beginning of Church History: Cyrenius (Quirinius), Governor of Syria (for the second time). The registration, or "taxing." Acts 5:37. Revolt of "Judas of Galilee." Coponius Procurator of Judaea.
Cyrenius, or Quirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Varus was president of Syria. Herod was succeeded by Archelaus, who reigned eight or nine years; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor (Josephus, Antiquities, book xvii. chapter 5). "This was the first census of Cyrenius, governor of Syria." It is called the first to distinguish it from one afterward taken by Cyrenius, Acts 5:37. It is said to be the census taken by Cyrenius, governor of Syria; not that he was then governor, but that it was taken by him who was afterward familiarly known as governor. Cyrenius, governor of Syria, was the name by which the man was known when Luke wrote his gospel, and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria, though he might not have been actually governor for many years afterward. Thus Herodian says that "to Marcus the emperor were born several daughters and two sons," though several of those children were born to him before he was emperor. Thus it is not improper to say that General Washington saved Braddock's army, or was engaged in the old French war, though he was not actually made general till many years afterward. According to this Augustus sent Cyrenius, an active, enterprising man, to take the census. At that time he was a Roman senator. Afterward he was made governor of the same country, and received the title which Luke gives him.2
Acts 5:37 After this man rose up Judas of Galilee in the days of the census, and drew away many people after him: he also perished; and all, even as many as obeyed him, were dispersed.
Judas of Galilee. Josephus has given an account of this man, (Antiquities book.17. chapter 10.5,) and calls him a Galilean. He afterwards calls him a Gualonite, and says he was of the city of Gamala, (Antiquities book 18, chapter 1.1.) In this place, he says that the revolt took place under Cyrenius, a Roman senator, who came into "Syria to be judge of that nation, and to take account of their substance." "Moreover," says he, "Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus's money." "Yet Judas taking with him Saddouk, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty," etc. This revolt, he says, was the commencement of the series of revolts and calamities that terminated in the destruction of the city, temple, and nation.2
In the days of the taxing. Or, rather, the enrolling, or the census. Josephus says, it was designed to take an account of their substance. Compare
“all the world should be taxed” Luke 2:1-2.
"he also perished" Luke 13:1-2
"let them alone" Proverbs 21:30; Isaiah 8:10; Matthew 15:13

Christ Visits The Temple At Twelve Years Of Age.

Date: A.D. 8
In the beginning of Church History: Christ Visits The Temple At Twelve Years Of Age. Luke 2:41–52.
His parents went - every year - This was their constant custom, because positively enjoined by the law, Exodus 23:17. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exodus 34:23. And our Lord, being now twelve years old accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.1
When the service of the temple ended, they return home to Nazareth. That is, Joseph and Mary returned home, the child Jesus, unknown to them, stays behind. Their back was no sooner turned upon the temple, but his face was towards it; Christ had business in that place which his parents knew not of. Missing him, they assumed that he was with their friends and relatives. Men and women marched in separate companies on these occasions, which are very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men's company, might suppose he was with his mother in the women's company; and Mary, not seeing him with her, might imagine he was with Joseph.
They went a day's journey: They probably returned by the way of Jericho to avoid passing through Samaria, because of the hatred existing between Jews and Samaritans. In more moderns times the first day's journey is a short one, and it was probably so then. It was made so in order that the travelers might return to the city where they had departed from, should they discover that they had forgotten anything, should they find that they had forgotten a sack of meal, a blanket, or a child.
And they sought for him among their kinsfolk and acquaintance. Those with whom he was most likely to have traveled during the day. And when they found him not, they returned to Jerusalem, looking for him. Parents who have temporarily suffered the loss of their children can easily imagine their feelings. Christ, though a divine gift to them, was lost. So may we also lose him, though he is God's gift to us.
After three days, The first day was spent in their journey, the second, in their return to Jerusalem: and the third, in searching for him there: they found him in the temple, In an apartment of it: sitting in the midst of the doctors. Not one word is said of his disputing with them, but only of his asking and answering questions, which was a very usual thing in these assemblies, and indeed the very end of them. And if he was, with others, at the feet of these teachers (where learners generally sat) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their hearers and disciples.2 It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.
And when they Saw him, they were astonished. Mary and Joseph stood as much in awe of these renowned national teachers as peasants do of kings, and were therefore astonished that their youthful son presumed to speak to them.
And his mother said to him, Son, why have you dealt with usthis way? Her language implies that Jesus had been fully instructed as to the time when his parents and their caravan would depart for Galilee, and that he was expected to depart with them. Obedience to his higher duties constrained him to appear disobedient to his parents.
Behold, thy father. As legal father of Jesus, this expression would necessarily have to be used when speaking of Joseph. But Jesus does not accept Joseph as his father, as we see by his answer. And he said unto them, How is it that you sought me? knew you not that I must be about my Father's business? He does not blame them for losing, but for thinking it needful to seek him: and intimates, that he could not be lost, nor found anywhere, but doing the will of a higher parent.4 They understood not, It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that he was to be the Savior of men, or if they did, they understood it in a very imperfect manner.2
The peculiar character of Mary's feelings towards her infant son is beautifully intimated to us in these and similar expressions, which show the strong affection of the mother, repressed and controlled by the mysterious sacredness with which the subject of it was invested. She observes everything, watches everything, but is silent in respect to what she sees, laying it up in her heart. It seems as if the sacred writers perceived the peculiar dramatic interest of her position; for every allusion to her is in keeping with it, and heightens the effect. Wherever she appears, on this occasion, at the marriage in Cana of Galilee, in her attendance upon Jesus in his journeying, and at his last hour, standing by his side, at the cross, we seem to see in her look, her attitude, her tone of voice, and in the meaning of the few words she utters, that mingling of maternal pride and maternal anxiety,--of motherly fondness for a son, and of religious veneration for a Savior,--which we might almost have supposed to have been inconsistent with each other. Silent, unobtrusive, and retiring, but ever watchful, ever at hand, we know not which most to admire, the ardent affection which kept her near her son, even in his greatest dangers, or the singular quietness of spirit and reserve, through which she always keeps, in every scene, a position so becoming to the gentleness and modesty of woman.
Jesus increased in wisdom, As to his human nature, and in favor with God - In proportion to that increase. It plainly follows, that though a man were pure, even as Christ was pure, still he would have room to increase in holiness, and in consequence thereof to increase in the favor, as well as in the love of God.

Augustus Emperor of Rome

In the beginning of Church History: Augustus Emperor of Rome, (B.C. 27-A.D. 14).
Augustus, The name by which Caius Julius Caesar Octavianus, the first Roman emperor, in whose reign Jesus Christ was born, is usually known; born at Rome, 62 B.C.; died A.D. 14. It is the title which he received from the Senate 27 B.C., in gratitude for the restoration of some privileges of which that body had been deprived. The name was afterwards assumed by all his successors. Augustus belonged to the gens Octavia and was the son of Caius Octavius, a praetor. He was the grand-nephew of (Caius) Julius Caesar, and was named in the latter's will as his principal heir. After the murder of Julius Caesar, the young Octavianus proceeded to Rome to gain possession of his inheritance. Though originally in league with the republican party, he eventually allied himself with Mark Antony. Through his own popularity, and in opposition to the will of the senate he succeeded (43 B.C.) in obtaining the consulate. In the same year he entered into a pat with Antony and Lepidus by which it was agreed that for five years they would control the affairs of Rome. This (second) Triumvirate (tresviri reipublicae constituendae) so apportioned the Roman dominions that Lepidus received Spain; Antony, Gaul; and Augustus, Africa, Sicily, and Sardinia. The first concerted move of the Triumvirate was to proceed against the murderers of Caesar and the party of the Senate under the leadership of Brutus and Cassius. A crushing defeat was inflicted on the latter at the battle of Philippi (42 B.C.), after which the fate of Rome rested practically in the hands of two men. Lepidus, always treated with neglect, sought to obtain Sicily for himself, but Augustus soon won over his troops, and, on his submission, sent him to Rome where he spent the rest of his life as pontifex maximus.
A new division of the territory of the Republic between Antony and Augustus resulted, by which the former took the East and the latter the West. When Antony put away his wife Octavia, the sister of Augustus, through infatuation for Cleopatra, civil war again ensued, whose real cause is doubtless to be sought in the conflicting interests of both, and the long-standing antagonism between the East and the West. The followers of Antony were routed in the naval battle of Actium (31 B.C.), and Augustus was left, to all intents and purposes, the master of the Roman world. He succeeded in bringing peace to the long-distracted Republic, and by his moderation in dealing with the senate, his munificence to the army, and his generosity to the people, he strengthened his position and became in fact, if not in name, the first Emperor of Rome. His policy of preserving intact the republican forms of administration and of avoiding all semblance of absolute power or monarchy did not diminish his power or weaken his control. Whatever may be said in regard to the general character of his administration and his policy of centralization, it cannot be denied that he succeeded effectually in strengthening and consolidating the loosely organized Roman state into a close and well-knit whole. He was a patron of art, letters, and science, and devoted large sums of money to the establishment and enlargement of Rome. It was his well-known boast that he "found it of brick and left it of marble". Under his management, industry and commerce increased. Security and rapidity of intercourse were obtained by means of many new highways. He undertook to remove by legislation the disorder and confusion in life and morals brought about, in great measure, by the civil wars. His court life was simple and unostentatious. Severe laws were made for the purpose of encouraging marriages and increasing the birth-rate. The immorality of the games and the theatres was curbed, and new laws introduced to regulate the status of freedmen and slaves. The changes wrought by Augustus in the administration of Rome, and his policy in the Orient are of especial significance to the historian of Christianity. The most important event of his reign was the birth of Our Lord (Luke 2:1) in Palestine. The details of Christ's life on earth, from His birth to His death, were very closely interwoven with the purposes and methods pursued by Augustus. The Emperor died in the seventy-sixth year of his age (A.D. 14). After the battle of Actium, he received into his favor Herod the Great, confirmed him in his title of King of the Jews, and granted him the territory between Galilee and the Trachonitis, thereby winning the gratitude and devotion of Herod and his house. After the death of Herod (750 A.U.C.), Augustus divided his kingdom between his sons. One of them, Archelaus, was eventually banished, and his territory, together with Idumaea and Samaria, were added to the province of Syria (759 A.U.C.). On this occasion, Augustus caused a census of the province to be taken by the legate, Sulpicius Quirinius, the circumstances of which are of great importance for the right calculation of the birth of Christ.

The People Rebel Against Archelaus – Part 7

In the beginning of Church History: How The People Raised A Rebellion Against Archelaus, and How He Sailed To Rome.
As told by Josephus in Jewish Antiquities Book 17 Chapter 9.

7. Now when Nicolaus had laid these things before Caesar, he ended his plea; whereupon Caesar was so obliging to Archelaus, that he raised him up when he had cast himself down at his feet, and said that he well deserved the kingdom; and he soon let them know that he was so far moved in his favor, that he would not act otherwise than his father's testament directed, and then was for the advantage of Archelaus. However, while he gave this encouragement to Archelaus to depend on him securely, he made no full determination about him; and when the assembly was broken up, he considered by himself whether he should confirm the kingdom to Archelaus, or whether he should part it among all Herod's posterity; and this because they all stood in need of much assistance to support them.

The People Rebel Against Archelaus – Part 6

In the beginning of Church History: How The People Raised A Rebellion Against Archelaus, and How He Sailed To Rome.
As told by Josephus in Jewish Antiquities Book 17 Chapter 9.

6. So when Antipater had made this speech, and had confirmed what he had said by producing many witnesses from among Archelaus's own relations, he made an end of his pleading. Upon which Nicolaus arose up to plead for Archelaus, and said, "That what had been done at the temple was rather to be attributed to the mind of those that had been killed, than to the authority of Archelaus; for that those who were the authors of such things are not only wicked in the injuries they do of themselves, but in forcing sober persons to avenge themselves upon them. Now it is evident that what these did in way of opposition was done under pretense, indeed, against Archelaus, but in reality against Caesar himself, for they, after an injurious manner, attacked and slew those who were sent by Archelaus, and who came only to put a stop to their doings. They had no regard, either to God or to the festival, whom Antipater yet is not ashamed to patronize, whether it be out of his indulgence of an enmity to Archelaus, or out of his hatred of virtue and justice. For as to those who begin such tumults, and first set about such unrighteous actions, they are the men who force those that punish them to betake themselves to arms even against their will. So that Antipater in effect ascribes the rest of what was done to all those who were of counsel to the accusers; for nothing which is here accused of injustice has been done but what was derived from them as its authors; nor are those things evil in themselves, but so represented only in order to do harm to Archelaus. Such is these men's inclination to do an injury to a man that is of their kindred, their father's benefactor, and familiarity acquainted with them, and that hath ever lived in friendship with them; for that, as to this testament, it was made by the king when he was of a sound mind, and so ought to be of more authority than his former testament; and that for this reason, because Caesar is therein left to be the judge and disposer of all therein contained; and for Caesar, he will not, to be sure, at all imitate the unjust proceedings of those men, who, during Herod's whole life, had on all occasions been joint partakers of power with him, and yet do zealously endeavor to injure his determination, while they have not themselves had the same regard to their kinsman [which Archelaus had]. Caesar will not therefore disannul the testament of a man whom he had entirely supported, of his friend and confederate, and that which is committed to him in trust to ratify; nor will Caesar's virtuous and upright disposition, which is
known and uncontested through all the habitable world, imitate the wickedness of these men in condemning a king as a madman, and as having lost his reason, while he hath bequeathed the succession to a good son of his, and to one who flies to
Caesar's upright determination for refuge. Nor can Herod at any time have been mistaken in his judgment about a successor, while he showed so much prudence as to submit all to Caesar's determination."