Sorry, but I have to disagree strongly with this. The Bible is indeed a history book. The OT is the history of the Hebrew people whereas the NT is the history of the life of Jesus and the early ministries of the 12 disciples. I find truth and fact to be one and the same. The historical accounts are backed up by multiple eyewitness accounts across multiple writings outside of the Bible as well as the archeological record and it does matter...it confirms the truth contained within it and the reliability of that truth.
No, the Bible is a faith proclamation. It does contain verifiable historical events, to be sure. But it also contains some easily indentifiable historical innaccuracies as well. I'll take one example from the Luke 2:1, since I quote Luke above:
In those days a decree went out from Caesar Augustus
2 that the whole world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. So all went to be enrolled, each to his own town.
This is neither fact, nor historically accurate. Although universal registrations of Roman citizens are attested in 28 B.C., 8 B.C., and A.D. 14 and enrollments in individual provinces of those who are not Roman citizens are also attested, such a universal census of the Roman world under Caesar Augustus is unknown outside the New Testament. Moreover, there are notorious historical problems connected with Luke's dating the census when Quirinius was governor of Syria, and the various attempts to resolve the difficulties have proved unsuccessful.
P. Sulpicius Quirinius became legate of the province of Syria in A.D. 6-7 when Judea was annexed to the province of
Syria. At that time, a provincial census of Judea was taken up. If Quirinius had been legate of Syria previously, it would have to have been before 10 B.C. because the various legates of Syria from 10 B.C. to 4 B.C. (the death of Herod)
are known, and such a dating for an earlier census under Quirinius would create additional problems for dating the beginning of Jesus' ministry (Luke 3:1, 23). A previous legateship after 4 B.C. (and before A.D. 6) would not fit with the dating of Jesus' birth in the days of Herod (Luke 1:5; Matthew 2:1).
Luke may simply be combining Jesus' birth in Bethlehem with his vague recollection of a census under
Quirinius (see also Acts 5:37) to underline the significance of this birth for the whole Roman world: through this child
born in Bethlehem peace and salvation come to the empire.
This becomes a perfect example of something that isn't historical and isn't factual, but is nonetheless a proclamation of truth.