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Tuesday, December 3, 2013

Quirinius' Rulership of Syria

The mystery of the whole problem, which Luke seems to know and archaeologist haven't yet discovered, is now Quirinius could have been ruling Syria in or about 5 BC. The governors of Syria are all known from 12 BC until 4 BC. We do know that Quirinius was an effective military leader and administrator and that he held several positions of highest rank in and around Syria from as early as 12 BC until AD 7. Sometime between 12 BC and AD 1, Quirinius was in charge of the Homqnadensian War, which was going on in a province neighboring Syria. Emily Schürer, the dominant scholar of the nineteenth century in this field, demonstrated that Syria was the most likely province from which Quirinius could have conducted the war and placed Quirinius as governor of Syria for a first term from 3 to 2 BC (ScE.HJP90 1:352) Ramsay, however, based on inscriptional evidence, believed that Quirinius was part of a cogovernorship about 8 to 6 BC. (RaW.BRD15 292-300) Finegan reasons:

"The resistance of the Homqnadensians must have been broken by the time the net of Roman roads was laid out in the province of Galatia in 6 B.C.; therefore, at least the major part of this war must have been over by the date... Quirinius could have been free to attend to other business in the East." (FiJ.BC 236-36)

English Canon E.C. Hudson has documented that Quirinius was highly successful in his mission against the Homqnadensians. More than 4,000 prisoners were taken, Quirinius was awarded the distinction of a triumph, and those of the colony of Pisidian Antioch elected him honorary duumvir, or chief magistrate, with a perfect, M. Servillius, designated to act for him. (HuH.PF 15;106)

Quirinius great ability contrasts vividly with the inexperience of Quinctilius Varus, official governor of Syria from 7 or 6 BC. Blaiklock, having investigated the evidence at length, shows that Varus "was a man for whom Augustus may justifiably have entertained no great regard. Augustus, above all, was an able judge of men, and it was Quinctilius Varus, who in AD 9, reprehensibly lost three legions in the Teutoburger forest in Germany, one of the most shocking disasters to Roman arms in the century. Assuming that Augustus had some misgivings over the ability of Varus to handle an explosive situation, it is easy to see a reason for special intrusion, under other direction, in the affairs of Varus' province. A reasonable reconstruction might assume that Varus came to Syria in 7 B.C., and untried man. The Census was due in Palestine in 8 or 7 B.C., and it could well be that Augustus ordered the man who had just successfully dealt with the problem of the Pisidian highlands, to undertake the delicate task. Herod I had recently lost favor of the emperor, and may have been temporizing about the taking of the census, a process which always enraged the difficult Jews. Quirinius' intervention, the requisite organization, and the preparation for the census, could easily have postponed the actual date of registration to the end of B.C., a reasonable date." 

It is likely then that Quirinius held a ruling position over Syria by special commission. There is a key confirmation: Luke 2:2 allows for this leadership arrangement since the Greek term used does not specify that Quirinius was the official governor of Syria, only that he was in some was governing, ruling or leading Syria.

The dictum of Aristotle, commonly followed for all works of antiquity, is that the benefit of the doubt must be given to the author, not arrogated by three critic himself. The reason classical scholars follow this practice (and why New Testament critics ought to as well) is that the author of classical work, being much closer to the events in question, has a decided advantage in knowing details of the situation which the critic, removed from the event by centuries of time, has no way of knowing. Therefore it is one thing to claim a historical contradiction but quite another to prove it.

Since the historical documentation of ancient times in general and of Syria at this time in particular is scanty, can we trust Luke for his historical accuracy? 

Monday, December 2, 2013

The Census

The most difficult apparent historical contradiction having to do with the gospels concerns Luke's report about a census taken while Quirinius governed Syria (Luke 2:2).

"Now at this time Ceasar Augustus issued a decree for a census of the whole to be taken. This census - the first - took place while Quirinius was governor of Syria, and everyone went to his home town to be registered" (Luke 2:1-3).

The census caused Joseph and Mary to travel to Bethlehem just prior to Jesus' birth. Both Matthew and Luke agree that Jesus was born before the end of the reign of Herod the Great. It has been established with reasonable certainty that Herod's death took place in March or April of 4 BC.
(FiJ. BC 230ff.; and HoH.C 12-13) A census, not necessarily the first, was taken by Quirinius in AD 6. (FiJ.BC 234-36).

1) In Acts 5:37, Luke refers to the AD 6 census, indicating that he is conscious of where it fits in the chronology of the period. Luke calls this census 'the census', i.e., the well-known one of AD 6.

2) The Greek text of Luke 2:2 suggests a lesser known census prior to that if AD 6. The New American Standard Version translates Luke 2:2, "This was the first census taken while Quirinius was governor of Syria." It is a faithful rendering of the sense of the Greek text which most literally reads: "This census, a first one, coming to pass when Quirinius is ruling, leading Syria." Since the Greek language often leaves out the word "is," it needs to be inserted and most naturally fits after the word "census." The sentence literally reads, "This census is a first one coming to pass when Quirinius is ruling Syria."
If there had been only the one very well-known census of AD 6 under Quirinius, Luke would have had said simply, "This is the census coming to pass when Quirinius..." We have no knowledge of any census taken after AD 6. Therefore, the grammar of Luke 2:3 seems most definitely to indicate Luke wants his readers to disregard the AD 6 census and think of an earlier, lesser known census of approximately 5 BC.

3) Josephus confirms that the rebellion of AD 6 was a response to an enrollment (census) probably carried out rather heavy-handedly. In contrast, the earlier Luke 2:2 census seems to have appealed to the custom of the Jews. At that time, about 5 BC, the Romans would have had two problems:

a) Herod ruled Judea, not Quirinius.
b) The people didn't like the Romans messing in their affairs.

From the standpoint of the Romans, the most diplomatic solution would be for Quirinius to negotiate a census carried out under Herod's auspices and according to the Jewish practice of registration by tribes. Thus Joseph and Mary traveled to Bethlehem, the city of Davis, and Joseph's "own city." The Romans' negotiating for this arrangement is indicated by the fact that they normally conducted censuses based on land ownership, not on hometowns. Occasionally, however, the Romans did make exceptions. An Egyptian papyrus of AD 104 indicates that the Egyptians were required to return to their home city for the Roman census in Egypt. (DeA. LAE 270-71)

But would Herod have been willing to acquiesce to such an arrangement? Most definitely, for Josephus records that he fell into disfavor with Ceasar Augustus, being demoted from "friend" to "subject." He would have needed to do whatever the Romans wanted him to do in order to regain Caesar's favor. Herod was close to death and having problems deciding on a successor. (He changed his will three times and killed three sons before deciding on Archelaus five days before his death.) The imminent death of Herod was further incentive for the Romans to have a census taken in preparation for a change of rulers.

4) In AD 6, Palestine was no longer under the rule of one king, but split up into several tetrarchies. Therefore, it would have been almost impossible for Joseph and Mary to be required to travel from Nazareth to Bethlehem as Luke reports unless it was prior to the death of Herod the Great. In order to travel from Nazareth to Bethlehem in AD 6, Joseph and Mary would have had to leave Galilee, governed by Herod Antipas and travel to Judea, now under direct control of the Roman government, which had just deposed Archelaus. But, as Wayne Brindle points out, the trip from Nazareth to Bethlehem "would have taken place only if there were one central authority over Palestine - such as only during the reign of Herod the Great." (BrW.CQ 27:51-52)

5) Luke 2:1 indicates that the census was in accordance with an empire-wide policy of registering all the people. This does not specify that all provinces were enrolled at the same time, only that Augustus was, as Hoehner states, "the first one in history to order a census or tax assessment of the whole provincial empire. This is further substantiated by the fact that Luke uses the present tense indicating that Augustus ordered census to be taken regularly rather than only one time." (HoH.C 15)

The renowned archaeologist, Sir William Ramsay, affirmed:
"The first enrollment in Syria was made in the year 8-7 B.C., but a consideration of the situation in Syria and Palestine about that time will show that the enrollment in Herod's kingdom was probably delayed for some time later. (RaW.WCB 174)

This would be the census of Luke 2:2 in about 6 or 5 BC, just before Herod's death.

6) Jesus was about thirty years old (Luke 3:23) when he began his ministry shortly after John the Baptist began his in "the fifteenth year of the reign of Tiberius Ceasar" (Luke 3:1,2). Hoehner states: "Since the fifteenth year of Tiberius can be dated A.D. 27 to 29, it would mean that if Christ were born in A.D. 6, he would only have been twenty-one to twenty-three years old, not about thirty years old. (HoH.C 19)

Some argue that if a census had occurred in 6 or 5 BC, Josephus would have said something about it. But this is an argument from silence which is invalidated by the fact that probably the only reason Josephus mentions the AD 6 census is that it was highlighted by the tumultuous events of the disposition of Archelaus, the Romans takeover of all his material goods, and revolt of Judas of Galilee (also called "a Gualantine").




Tuesday, November 26, 2013

A Different Story

"Every culture gives it's members a story about what life is all about, and the story of late modern culture - that life is about individual freedom and happiness - has no place for suffering.
 But the Christian story is utterly different. Suffering is actually  at the heart of the Christian story. Suffering is the result of our turn away from God, and therefore it was the way through which God himself in Jesus Christ came and rescued us for himself. And now it is how we suffer that comprises one of the main  ways we become great and Christ-like, holy and happy, and a crucial way way we show the world the live and glory of our Savior."

- Timothy Keller

Sunday, November 10, 2013

Instagram

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<a href="http://instagram.com/michael_estrada1?ref=badge" class="ig-b- ig-b-48"><img src="//badges.instagram.com/static/images/ig-badge-48.png" alt="Instagram" /></a>

Thursday, November 7, 2013

Kip Moore - Beer Money (Live In Nashville)

http://www.youtube.com/v/PIjZIC1t490?version=3&autohide=1&attribution_tag=fPcKkjPZXQeIGrQXvWdssg&showinfo=1&autohide=1&autoplay=1&feature=share

Saturday, November 2, 2013

Scientific Theories

"Has it come to that? Does the whole vast structure of modern naturalism depend not on positive evidence but simply on an a priori metaphysical prejudice? Was it devised not to get in facts but to keep out God? Even, however, if Evolution in the strict biological sense has some better grounds than [this]... - and I can't help thinking it must - we should distinguish Evolution in thus strict sense from what may be called the universal evolutionism of modern thought. By universal evolutionism I mean the belief that the very formula of universal process is from imperfect to perfect, from small beginnings to great endings, from the rudimentary to the elaborate, the belief which makes people find it natural to think that morality springs from savage taboos, adult sentiment from infantile sexual maladjustments, thought from instinct, mind from matter, organic from inorganic, cosmos from chaos. This is perhaps the deepest habit of mind in the contemporary world. It seems to me immensely unplausable, because it makes the general course of nature so very unlike those parts of nature we can observe." ~ C.S. Lewis

- from "Is Theology Poetry?" (The Weight of Glory)