13. History
The area of history is a broad one which includes not only historical and chronological facts, but also, in its widest sense, details of climate, geography, topography and other factors that influenced the history of an area. Actual written accounts detailing individuals and events are, of course, of the greatest importance, as a number of these written historical sources have confirmed or clarified things mentioned in the Bible. The writings of the first-century Jewish historian Flavius Josephus, for example, include references to both John the Baptist and Jesus, as well as Jesus' brother James and various events mentioned in the New Testament.
Also, history can often "flesh out" biblical accounts so that we can better understand the references that are being made. Luke 14:28-31 records an incident in which Jesus gave two parables: about an individual who began to build a great tower but was unable to finish it, and a king who started a war with a neighboring country but did not count the cost and was not able to complete his military campaign.
It is thought that these two stories are based on real historical events that Jesus' hearers would have known about – a failed building project begun by the Roman governor Pontius Pilate in Jerusalem, and a failed military campaign of the Jewish king Herod Antipater, also known as Antipas (c. 21 BC-AD 39). According to Josephus, Antipas declared war on the neighboring king, Aretas, without proper planning, and his army was routed by the larger forces of the other king – something that would have been "headline news" in Jesus' day. Jesus referred to a number of other events of his time, such as the collapse of the tower of Siloam in Jerusalem which killed a number of people (Luke 13:4).
Like archaeology, history sometimes enables us to go much further than just confirming historical details and events mentioned in the Bible; it can actually add to our understanding of specific verses in Scripture. Consider a single example – the famous Parable of the Pounds or Talents given by Jesus (Luke 19:12-27 and also Matthew 25:14-30). In this parable, Jesus spoke of a nobleman who went away into a far country to "receive his kingdom" (Luke 19:1), so most people presume that the parable is talking about Jesus' own ascension and later promised return.
But there are details of the parable that suggest this meaning is unlikely. The parable describes how the nobleman's "citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us'" (Luke 19:14 ESV), and when the nobleman returned he commanded that his enemies be brought and slaughtered before him (Luke 19:27). These details certainly do not seem to fit with Jesus himself (for example, how could the people send a delegation after him?), but history can perhaps help us here.
We know that during much of the lifetime of Jesus, Judea was ruled under the Romans by Herod Archelaus (23 BC-c.AD 18), the son of Herod the Great in whose time Jesus was born. After the death of Herod the Great, Archelaus was to rule over Judea, but due to great popular unrest, Archelaus traveled to Rome to have his kingdom confirmed by the Emperor. Then, according to Josephus, Archelaus returned to Jerusalem where he slaughtered many of those who had not supported him while he was gone.
These events were well known to the people of Jesus' day and when we consider this historical background, we see that the Parable of the Pounds takes on new meaning. The noblemanturned-king in the story is said to be a ruthless man who demands interest on his money (Luke 19:23). The Hebrew Bible prohibited taking interest from fellow Israelites (Exodus 22:25), and we also see individuals being warned against overvaluing money in Jesus' own teaching (Luke 16:13; etc.), so this detail of the parable hardly fits the person of Jesus, either.
But if the Parable of the Pounds was in fact modeled on the reign of the hated and brutal Archelaus (rather than being an exhortation to "use our talents," as is often thought), it may rather be seen as a condemnation of the world's way of ruling. After reminding his hearers in this parable how the rich and the powerful of the world rule over people in arrogance and brutality, Jesus proceeded to enter Jerusalem with the fanfare of a returning ruler (Luke 19:2838). But Jesus returned humbly, and rather than slaughtering his enemies, he proceeded to die for them. So, seen through the lens of contemporary historical events, the Parable of the Pounds provides a profound contrast between the ways of this world and the way that Jesus taught and lived himself.
This is only one example of how history can sometimes not only help confirm events mentioned in the Bible, but also help us better understand what it says. We see another clear example of this in the following case study.
Case Study: Letters of Hope in Revelation When we think of the book of Revelation, the first things that come to mind may be mysterious symbols and apocalyptic imagery. But one of its most significant characteristics can be missed if we do not look at the historical situation in which the book was written: a consistent message of hope to the persecuted church.
Persecution is described in all parts of Revelation – from its opening chapters to the final attack on the New Jerusalem – and the historical context of Revelation provides a reason for this. John's apocalyptic writing seems to date to the AD 90's, during the reign of the Emperor Diocletian. The persecution of Christians reached a climactic level at this time – many Christians were stripped of authority, imprisoned, executed, and their property confiscated. John himself was banished to the Island of Patmos.
When we see this historical background clearly, we begin to grasp the importance of the message of hope-despite-persecution within Revelation. We see it in John's personal introductory words to his fellow believers: "I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ" (Revelation 1:9 NKJV) – words which set the tone for the whole book.
We especially see this theme of endurance under persecution in the letters to the Seven Churches in Revelation's second and third chapters. The letters are written in the form of imperial edicts, but John makes it clear that Jesus is the King of kings (and emperors) to whom we must listen. Just as Imperial Roman edicts proclaimed, for example: "Hear what Diocletian says …," so the letters of Revelation all include "hear what the Spirit says to the churches" (Revelation 2:7; etc.).
Just as imperial edicts would often say "I know what you have done" in either praise or criticism of their recipients, so the seven letters repeatedly stress Christ's words: "I know your works." The letter to Smyrna, for example, makes this theme clear: "I know your works, tribulation, and poverty … Do not fear any of those things which you are about to suffer… and you will have tribulation ten days. Be faithful unto death, and I will give you the crown of life" (Revelation 2:9-10 NKJV). Once we see Revelation's historical setting, we can learn much about persecution and hope from the book's seven letters. Consider two fascinating facts in this regard:
The letters to the Seven Churches – except for Sardis and Laodicea – all contain encouragement to persevere in the face of persecution. Sardis and Laodicea are the two churches where persecution is not mentioned and are also the two churches that are said to be either asleep or blind.
Conversely, each church is given some correction – apart from Smyrna and Philadelphia – which we know historically were the two most persecuted churches. Of the seven churches, the most fiercely persecuted congregations are the only ones praised without reproach.
These facts remind us never to presume persecution comes upon believers because they are not sincere or righteous enough. If anything, Revelation indicates the opposite – that churches that do not experience persecution of any kind may not be spiritually active or alive, while persecuted groups are often far more devout.
This underlying and unifying message in Revelation's letters to the churches is made alive for us by seeing them against their historical background. History helps us to understand the depth of the great hope offered by the letters – that God sees Christians' trials and promises that whatever is taken from them by persecution will be returned in the kingdom at an infinitely greater level – whether relationships, positions, possessions, or life itself.