Among various ways of exploring the physical and spiritual geographies of the Ancient Near East, there are two categorical ways to understand the landscape of the Bible topically. Historical and Literary geography studies work together to render an understanding of biblical meaning to inform and spiritually affect readers.1 An approach to Scripture that involves either of these categories helps form a framework to recognize the environment by which theological communication occurs through various forms of literary genre. The physical and associative properties of different lands we read about in the Bible carry significant weight and meaning.
Historical geography concerning a region centers simply around areas with different place names having varying characteristics. Such as topography, seasonality, climate, natural resources, and terrain features, it becomes further possible to understand events, cultures, and people’s worldview within a specific territory. At a surface level, historical events upon the lands of the Bible shape what readers come to comprehend and possibly believe about the purpose of its compilation. Readers can inductively or deductively reason and conclude what’s observed by following historical events. Namely, events within a geographical setting that have a bearing on what transpired to support the intent and breadth of its messaging.
As people of the flesh made of the natural elements of carbon and water, we remain connected to the land in which we reside. While society today is often detached from the natural world, it was far different from the numerous peoples of Scripture. From agriculture to dairy and fisheries, the people of the Bible were heavily dependent upon what the land would yield while geographically situated. Temperate rains and seasons of dry arid climates directly influenced where people would live, what they would plan, where they would go, and how they would worship.2
As narrative, poetic, and even apocalyptic literature plays out in Scripture, we see the historical interaction of people through their geographical setting. If historical geography is the canvas and ingredients of biblical lands, then literary geography is the paint, ink, and brushes by which associated language forms historical meaning. The land and the people of the Bible are connected to live out and communicate historical and theological messaging to shape our worldview and perspectives today concerning overall and detailed points of interest.
Christ was God incarnate, who lived while “locked in time and space.”3 As such, He was baptized (Mt 3:16-17) in the Jordan River. To thereafter go into a desolate wilderness to be tempted by the devil (Mt 4:1). The transition from one physical position to another with such contrast illustrates the area’s diverse nature in relative proximity to each other. Conversely, where Jesus spoke to the Apostle Peter, “on this rock I will build my church, and the gates of hell shall not prevail against it” (Mt 16:18), they were located in Caesarea-Philippi. Specifically, as it was a widely known region having a high concentration of cultic activity, there is a large cave there that represented the gate to the underworld in the mind of pagans in the area.
Moreover, their immediate departure from Caesarea-Philippi to Mt Hermon was where the transfiguration occurred (disputed). It was a ground zero event in which Peter, James, and John witnessed the glorified Christ transformed before Elijah and Moses. Intentionally at the apex of cult central while in the territory of Bashan. Why did that happen specifically at that geographical location? Why did they go there? There are significant reasons for it, both of enormous historical and literary significance.
There are further geographical correlations that come to mind in a practical sense concerning water availability during times of Israel’s distress. When thinking about Hezekiah’s tunnel routed to within the walls of Jerusalem, the initial reason for its existence comes to mind. It was a source of water excavated in preparation for an expected siege from the forces of Babylon. We observe in Scripture that Hezekiah formed the pool and the water channel (2 Kings 20:20) to improve the survivability of Jerusalem’s occupants for a long duration.
As Hezekiah’s tunnel was channeled to bring water from the outside of the city of ancient Jerusalem, his whole effort is reminiscent of what Ahab did at Hazor in anticipation of an attack from Assyria. In 2 Kings 15:29, we read about how the occupants of Hazor were captured and taken to Assyria. However, before Assyria’s invasion, King Ahab hardened the city of Hazor. He dug a water shaft about 130 feet deep to a water table below, getting back to the early 10th century BC. Overall, there were 22 layers of strata below Tel Hazor.4 From the time of Joshua’s conquests when he burned Hazor to the ground (Jos 11:10-13) to the time of the Maccabees, the water source was of crucial importance to Northern Israel.5
The water system of Hazor vertically correlates to the water system of Hezekiah horizontally. From the historical account of the preparation of invasion from Assyria to the North, I conclude that Hezekiah prepared for the siege of Babylon as prophesied by Isaiah (2 Kings 20:16). While this comparison is not explicitly within Scripture, I think Hezekiah knew of the Hazor water system and applied it to the needs of Jerusalem in a similar manner. Hezekiah knew that what happened in Samaria by a foreign nation would befall Judah of a different foe as orchestrated by Yahweh. To minimize the loss of life and improve survivability, Hezekiah prepared the water system of Jerusalem, just as Ahab did for Hazor.
The people of Israel were situated biblically to appear coherent with what Yahweh intended in terms of their placement. The geological formations that preceded the Exodus supported the peoples of the Fertile Crescent. To include Abraham and many others, as evident within Scripture. I can’t help but wonder about God’s method to shape that region and its adjacent territories. From our reading and Dr. Grisanti’s lectures, we learn about why the people of Israel were in Canaan, but then “how” the canvas was set is of considerable interest. The reason or rationale concerning the tribes of Israel and their placement attests to their purpose. Especially as a kingdom of Priests, which carries the most weight in terms of our understanding. However, what’s of interest is the method Yahweh uses to form the diverse nature of the Ancient Near East.
Natural geological processes are evident, but what is the role of physical changes around the behavior of matter (solids, vapor, liquid, gases, etc.)? Various geographical locations host people of different cultures and languages with deposited natural resources. Yet, does the emergent existence of rock formations, vegetation, tides, atmospheres, topologies, rifts, valleys, etc., have some “say” or bearing on what God does? Or is it that the land and its elements are in a passive state? For example, consider these phrases throughout the Bible. We read about “living water,” “living rock,” “dead sea,” “mountains fall on us,” “rocks cry out,” and so forth. It seems as natural processes are participative; they are yet without consciousness. Are they in “witness” to God’s glory? That they glorify God by their state and behavior to accomplish His intended will?
We observe natural forces such as glaciers, winds, and rivers that carve valleys. And we see tectonic plate movements that form rifts and mountain ranges. There is either direct or indirect causation occurring that testifies to God’s work to include the human activity of utmost spiritual significance. So it would be of very high value to better understand the relationship between God and His living creation to see “how” physical design is either actively responsive or passively following natural processes through periodic intervention. Perhaps it’s neither, or maybe it’s both.
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1 John A. Beck, Discovery House Bible Atlas. Discovery House, 2015. 11-12.
2 Ibid. Beck, 10.
3 Barry J. Beitzel, The Moody Atlas of the Bible, p. 14.
4 Avraham Negev, The Archaeological Encyclopedia of the Holy Land (New York: Prentice-Hall Press, 1990).
5 John H. III Brangenberg and David K. Stabnow, “Hazor,” ed. Chad Brand et al., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 728.
