Vespasian

Life

Vespasian was born into an equestrian family in the Sabine country of central Italy. Under Emperor Claudius, he made his name as a legionary commander in the conquest of Britain in 43, and he served as consul in 51.

When a revolt against Rome broke out in Judea in 66, Emperor Nero entrusted him in 67 with suppressing it. He first subdued the region of Galilee, and when he captured the fortress of Jotapata, he took prisoner Josephus, who had been commanding the Jewish forces there. Nero's death in 68 was followed by the so-called "Year of the Four Emperors" (69). In July of that year, the legions stationed in Egypt and Judea proclaimed Vespasian emperor; after defeating Vitellius, he entered Rome and secured the throne. He died of illness in 79 and was succeeded in turn by his two sons, Titus and Domitian.

Career and Achievements

• The Jewish War: Upon taking the throne, he handed command of the war to his son Titus. Titus captured Jerusalem in 70 and burned the Temple. Among the rebel factions were groups associated with the Zealots. The last stronghold, Masada, is reported to have fallen in 73 or 74.
• The Jewish tax: After the destruction of the Temple, he required that the Temple tax formerly paid by Jews be collected instead for the temple of Jupiter in Rome. This levy is known as the "Jewish tax" (fiscus Judaicus).
• Domestic policy: He restored the state finances that had been ruined by civil war and began construction of the Flavian Amphitheater, known today as the Colosseum. The amphitheater was completed after his death, under Titus.
• Relationship with Josephus: Josephus himself recorded that he had predicted Vespasian would become emperor. Josephus was later released, received the imperial family name "Flavius," and wrote The Jewish War, his account of the conflict.

Influence on the Korean Church

Vespasian has no direct connection to the Korean church. He is, however, frequently mentioned in sermons and Bible studies on the passages in which Jesus foretells the destruction of the Temple (around Matthew 24:15; Luke 21:20), where he figures in explanations of the historical background of the fall of Jerusalem in 70. His name also comes up in interpretations that read the "seven kings" of Revelation 17:10 as a line of Roman emperors. Interpreters differ on which of the kings he represents, and some interpretations do not connect this verse with the Roman emperors at all. The date of the Temple's destruction also serves as a reference point in discussions of the dating of the books of the New Testament and in the interpretation of eschatology.

Assessment

The Roman historians Suetonius and Tacitus wrote in generally favorable terms of his restoration of order and finances after the civil war. In Jewish tradition, he is remembered as the commander of the war of conquest that led to the destruction of the Temple.

Within Christianity, there is a long-standing tradition of reading the destruction of Jerusalem as the fulfillment of Jesus' prophecy. At the same time, critics warn that this interpretation has historically been used to condemn the Jewish people as a whole and that this history calls for caution. Josephus's application to Vespasian of an oracle foretelling that a ruler of the world would arise from Judea is often cited as an example of messianic expectation being redirected to political ends. There is no known record of persecution directed against Christians during his reign.