QUESTION:
IS THERE HISTORICAL EVIDENCE THAT JESUS REALLY EXISTED?
ANSWER:
The historical evidence from various non-biblical sources strongly affirms the existence of Jesus Christ as a real historical figure, compelling us to explore who He truly is and how His life and teachings continue to impact the world today.
This article will present classical and non-biblical writings that corroborate what the Bible teaches about Jesus—His ministry, His death, His resurrection, and His early followers. By examining historical accounts outside of Scripture, we can better understand the real-world evidence supporting the truth of His existence and the impact of His life.
Historical Evidence of Jesus
1. Biblical Sources
Biblical sources, while central to the Christian faith, are often seen as biased, when we talk about the historicity of Jesus, because they were written by sympathetic authors—those who believed in Jesus as the Messiah. For the purposes of this article, however, we will set aside the Bible and refrain from using any biblical sources. Our focus will be on non-Christian evidence, allowing us to explore the historical aspects of Jesus’ existence outside the scope of Christian literature.
2. Classical and Jewish Writings
Classical and Jewish writings come from authors who were largely unsympathetic and sometimes even hostile toward the early Christian faith. Despite their opposition, these authors provide valuable, credible evidence for the historicity of Jesus. A prime example is Josephus, a Jewish historian who later became a Roman citizen. His works offer important references to Jesus, confirming His existence and influence in the first century, despite the writer’s lack of religious sympathy.
Classical and Jewish Writings About Jesus, His Life and Ministry, and His Early Followers.
1. Josephus: The Jewish Historian
A. About Josephus
Flavius Josephus, originally named Joseph ben Matthias, was born around 37/38 AD in Jerusalem. He was a Jewish priest, scholar, and historian. Josephus wrote valuable works on the Jewish revolt of 66–70 AD and on earlier Jewish history. His major books include History of the Jewish War (75–79 AD), The Antiquities of the Jews (93 AD), and Against Apion. Josephus’ writings are crucial for understanding the historical context of first-century Judaism and the early Roman Empire.
For more detailed information on Josephus, you can refer to his biography on Britannica.
B. Time of Writing
Josephus wrote Antiquities of the Jews around 93 AD, nearly 60 years after the death of Jesus. This work aimed to provide a historical account of Jewish history for a Roman audience. It remains one of the most important sources for understanding the culture and history of the Jewish people during the first century.
C. Audience
Josephus’ primary audience was the Roman elite, including emperors and educated citizens. His writings sought to explain the history and customs of the Jewish people to the Roman world. This makes his account particularly valuable, as he provides an insider’s view of Jewish society while engaging with the broader Roman context.
D. The Actual Writings about Jesus
We present two versions of Josephus’ writing from Antiquities of the Jews, commonly known as the Testimonium Flavianum (Book 18, Chapter 3, Paragraph 3). Here are the two versions:
-
Greek Text (With Likely Christian Insertions):
“Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works—a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many Gentiles. He was the Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and the ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day.”
(The Antiquities of the Jews, XVIII. Chapter 3, Paragraph 3, Greek text)Explanation: Scholars believe that this passage contains later Christian insertions, particularly the phrase “He was the Christ” and the claim about the resurrection. These phrases were likely added by a Christian scribe. However, the core of the passage still offers valuable insight, suggesting that Jesus was seen as a wise man and was crucified under Pilate.
-
Arabic Text (Without Insertions):
“At this time there was a wise man who was called Jesus, and his conduct was good, and he was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon their loyalty to him. They reported that he had appeared to them three days after his crucifixion, and that he was alive. Accordingly, they believed that he was the Messiah, concerning whom the Prophets have recounted wonders.”
(The Antiquities of the Jews, XVIII. Chapter 3, Paragraph 3, Arabic text)Explanation: This version, found in an Arabic manuscript of Antiquities, omits the insertions found in the Greek text. It provides a more neutral account, confirming the key points: Jesus was a wise and virtuous man, His crucifixion by Pilate, the loyalty of His disciples, and their belief in His resurrection. This version offers a clearer historical record of Jesus’ life without the added theological claims, making it a valuable source in supporting the historical existence of Jesus.
E. Writings About John the Baptist
In addition to his references to Jesus, Josephus also provides valuable historical context regarding John the Baptist. These references appear in Antiquities of the Jews (Book 18, Chapter 5, Paragraph 2). Josephus discusses John’s ministry, his influence over the people, and his eventual execution by King Herod. Here are the two versions of Josephus’ writings about John the Baptist:
-
Greek Text:
“Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness…”
(The Antiquities of the Jews, XVIII. Chapter 5, Paragraph 2, Greek text) -
Greek Text (About John’s Death):
“Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do anything he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly, he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.”
(The Antiquities of the Jews, XVIII. Chapter 5, Paragraph 2, Greek text)
F. Writings About James (Brother of Jesus)
Josephus also makes reference to James, the brother of Jesus, in Antiquities of the Jews (Book 20, Chapter 9, Paragraph 1). This passage provides evidence that Jesus had a brother named James, who was a key figure in the early Christian community. Here is the Greek text:
Greek Text:
“…Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified;…”
(The Antiquities of the Jews, XX. Chapter 9, Paragraph 1, Greek text)
2. Tacitus: The Roman Historian
A. About Tacitus
Cornelius Tacitus was a Roman historian and senator, born around 56 AD and considered one of the greatest Roman historians. He is known for his works The Annals and The Histories, which cover the history of the Roman Empire, particularly under the reigns of emperors Tiberius, Nero, and others. Tacitus is highly regarded for his detailed and often critical view of the Roman Empire, making his writings indispensable for understanding Roman history.
For more detailed information on Tacitus, you can refer to his biography on Britannica.
B. Time of Writing
Tacitus wrote The Annals around AD 116, approximately 80 years after the death of Jesus. His work provides a comprehensive record of Roman history from the death of Augustus in AD 14 to the death of Nero in AD 68, and it includes important references to early Christianity.
C. Audience
Tacitus’ primary audience was the Roman elite, including the emperor and members of the aristocracy. His writings were intended to serve as a detailed and often critical record of Roman political history. Tacitus was known for his skepticism and sharp criticism of the emperors, making his works valuable not only for historical insight but also for their independent, often non-biased perspectives.
D. The Actual Writings
Tacitus provides a key reference to the early Christians in The Annals, Book XV, Chapter 44. This passage mentions the execution of Jesus under the reign of Pontius Pilate and describes the early Christians as a group who suffered under the emperor Nero. Here is the excerpt:
Quote from Tacitus’ The Annals, Book XV, Chapter 44:
“Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular…”
(The Annals, Book XV, Chapter 44)
3. Pliny the Younger: The Roman Governor
A. About Pliny the Younger
Pliny the Younger, or Gaius Plinius Caecilius Secundus, was a Roman lawyer, author, and magistrate who lived from approximately 61 AD to 113 AD. He is best known for his letters, which offer a unique glimpse into Roman life and the early empire. His correspondence with Emperor Trajan provides invaluable insights into the governance of the empire, legal practices, and early Christian communities. Pliny’s letters are a crucial source for understanding the social, political, and legal concerns of his time.
For more detailed information on Pliny the Younger, you can refer to his biography on Britannica.
B. Time of Writing
Pliny’s famous letter to Emperor Trajan regarding the Christians was written around 112 AD. Pliny was the governor of the Roman province of Bithynia (in modern-day Turkey) during this time, and his letters provide a window into the administrative concerns and legal decisions he faced.
C. Audience
The letters of Pliny were primarily directed to his friend and Emperor, Trajan. His correspondence was used as a way to seek advice on legal matters, administrative decisions, and moral dilemmas. Pliny’s letters were not intended for public consumption but instead were written to gain guidance from Trajan on a variety of issues, including the treatment of Christians.
D. The Actual Writings
In one of Pliny’s letters to Trajan, he addresses the issue of Christians in his province. He describes his uncertainty about how to deal with them, since he has never participated in their examination and is unsure whether their actions should be punished as a crime. Here is the relevant excerpt:
Quote from Pliny’s letter to Emperor Trajan (112 AD):
“It is my constant method to apply myself to you for the resolution of all my doubts; for who can better govern my dilatory way of proceeding or instruct my ignorance? I have never been present at the examination of the Christians [by others], on which account I am unacquainted with what uses to be inquired into, and what, and how far they used to be punished; nor are my doubts small, whether there be not a distinction to be made between the ages [of the accused]? and whether tender youth ought to have the same punishment with strong men?…”
(Pliny the Younger, Letters, Book X, Letter 96)
E. Background of the Writing
In the year 112 AD, Pliny the Younger, as the governor of Bithynia, faced a dilemma regarding Christians who had been brought before his court. The initial charges against the Christians are unclear, but it was evident that they were accused primarily for their faith. Pliny found them generally harmless and did not see them as a direct threat. However, since Christianity was illegal, he felt compelled to seek guidance from Emperor Trajan. In his letter, Pliny asks whether he should execute Christians who refuse to recant their faith, or whether their crime is serious enough to warrant such a punishment. Trajan’s response confirmed that Pliny’s actions were appropriate, but advised him not to actively seek out Christians for prosecution.
4. Suetonius: The Roman Historian
A. About Suetonius
Gaius Suetonius Tranquillus, commonly known as Suetonius, was a Roman historian and biographer who lived during the early second century AD. He is best known for his work The Lives of the Twelve Caesars, a detailed biographical account of the emperors from Julius Caesar to Domitian. Suetonius is often regarded for his vivid and sometimes scandalous portrayal of the lives of the emperors, shedding light on their personal habits, behaviors, and political actions.
For more detailed information on Suetonius, you can refer to his biography on Britannica.
B. Time of Writing
Suetonius wrote The Lives of the Twelve Caesars around 121 AD. This work offers valuable insights into Roman imperial history, specifically focusing on the lives and reigns of the first twelve emperors. Suetonius provides a unique perspective on the political and social atmosphere of the Roman Empire, which includes indirect references to early Christianity.
C. Audience
Suetonius’ writings were directed at a Roman audience, particularly the educated elite. His work was intended to provide a detailed and sometimes entertaining account of the emperors’ lives and deeds, often highlighting their vices and virtues. Given his work’s popularity, Suetonius’ writings had a significant influence on later historians and authors.
D. The Actual Writing
Suetonius provides an indirect reference to Jesus and early Christians in his work The Lives of the Twelve Caesars, specifically in a passage about Emperor Claudius. The excerpt describes how Claudius expelled Jews from Rome due to disturbances caused by the followers of “Chrestus.” While this reference does not directly mention Jesus, it is widely believed that “Chrestus” is a misspelling of “Christus,” referring to Jesus Christ. Here is the relevant passage:
Quote from The Lives of the Twelve Caesars, Book XXV, Paragraph 2:
“He banished from Rome all the Jews, who were continually making disturbances at the instigation of one Chrestus.”
(The Lives of the Twelve Caesars, Book XXV, Paragraph 2)
5. Lucian: The Satirist
A. About Lucian
Lucian of Samosata was a Greek satirist, writer, and rhetorician, born around 125 AD. Known for his sharp wit and humorous critiques of various aspects of Roman society, Lucian often targeted the superstitions, philosophies, and religions of his time. Though he was a pagan, his works provide invaluable insights into the cultural and social dynamics of the Roman Empire, including references to early Christianity.
For more detailed information on Lucian, you can refer to his biography on Britannica.
B. Time of Writing
Lucian wrote many of his works during the late second century AD, around 170–180 AD. His writings are an important source for understanding the intellectual climate of the Roman Empire and provide a view of early Christianity from the perspective of a non-Christian satirist.
C. Audience
Lucian’s works were aimed at the educated elite of the Roman Empire. His sharp satire was intended to entertain and provoke thought, often exposing the absurdities of various religious beliefs, including Christianity. His critique of Christianity, while often humorous, provides an outsider’s perspective on the early Christian movement.
D. The Actual Writing
Lucian refers to the Christians and their beliefs in his satirical work The Death of Peregrinus (also known as The Passing of Peregrinus), written around 170 AD. In this work, he tells the story of a man named Peregrinus who adopts the Christian faith and gains followers. Here is the relevant excerpt:
Quote from The Death of Peregrinus, XI:
“It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue—he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day—the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison.”
(The Death of Peregrinus, XI)
6. Origen: The Early Christian Theologian
A. About Origen
Origen (c. 184–253 AD) was one of the most significant early Christian theologians and scholars. He is best known for his extensive work in biblical exegesis and his efforts to reconcile Christianity with Greek philosophy. Origen was an early advocate for the allegorical interpretation of Scripture, which allowed him to address difficult theological issues while emphasizing the spiritual and moral aspects of the text. His most famous work, Contra Celsum (Against Celsus), is a response to an anti-Christian text written by Celsus, a second-century philosopher.
For more detailed information on Origen, you can refer to his biography on Britannica.
B. Time of Writing
Origen wrote Contra Celsum around 248 AD, in response to Celsus’ attack on Christianity. Contra Celsum remains a foundational text in Christian apologetics, as Origen methodically refutes Celsus’ criticisms of Christianity.
C. Audience
Origen’s work was primarily aimed at the intellectual elite of the Roman Empire, particularly those who were hostile or skeptical toward Christianity. His goal was to defend the faith against the common criticisms of pagan philosophers and to clarify Christian doctrines for both believers and non-believers.
D. The Actual Writing
In Contra Celsum, Origen quotes extensively from Celsus’ The True Word, an anti-Christian work that unfortunately did not survive. However, through Origen’s refutation, we have access to some of Celsus’ criticisms of Christianity. One of Celsus’ accusations was that Jesus invented His virgin birth and was born out of wedlock in a humble, disgraceful manner. Here is the relevant excerpt:
Quote from Origen’s Contra Celsum, Chapter XXVIII:
“…he accuses Him of having ‘invented his birth from a virgin,’ and upbraids Him with being ‘born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God.”
(Contra Celsum, Chapter XXVIII)
Background Information: According to Origen, Celsus, a prominent philosopher in the second century, authored The True Word, an anti-Christian treatise that mocked Christian beliefs, including the virgin birth of Jesus and His humble beginnings. Celsus depicted Jesus as an illegitimate child and suggested that He only gained miraculous powers while in Egypt. Origen wrote Contra Celsum to refute these and other arguments, defending the Christian faith against such critiques. Although Celsus’ original work does not survive, Origen’s detailed counter-arguments provide a valuable glimpse into the intellectual environment of early Christianity.
7. Mara Bar-Serapion’s Letter to His Son
A. About Mara Bar-Serapion
Mara Bar-Serapion was a Syrian philosopher who lived around 70 AD. He is known for a letter he wrote to his son, in which he encouraged him to pursue wisdom and learn from the examples of great men who were unjustly persecuted for their ideas. In this letter, Mara Bar-Serapion compares the lives and persecution of Jesus, Socrates, and Pythagoras. His reference to Jesus as the “Wise King” is important as it affirms the historical presence of Jesus and His influence. Mara Bar-Serapion’s work provides evidence of early recognition of Jesus as a historical figure by non-Christian sources.
B. Time of Writing
Mara Bar-Serapion’s letter was likely written around 70 AD, during a time of political turmoil following the destruction of Jerusalem. His writings reflect both the philosophical thought of the time and the influence of various religious figures, including Jesus.
C. Audience
The letter was addressed to his son and was meant to provide moral and philosophical guidance. The letter’s comparison of Jesus to other persecuted figures suggests that Mara Bar-Serapion was speaking not only as a father but also as a thinker, seeking to impart lessons from historical examples.
D. The Actual Writing
Mara Bar-Serapion’s letter includes a famous reference to Jesus, where he compares the consequences of persecuting great thinkers. Here is the relevant passage:
Quote from Mara Bar-Serapion’s Letter to His Son:
“What benefit did the Athenians obtain by putting Socrates to death? Famine and plague came upon them as judgment for their crime. Or, the people of Samos for burning Pythagoras? In one moment their country was covered with sand. Or the Jews by murdering their wise king?… After that their kingdom was abolished. God rightly avenged these men… The wise king… Lived on in the teachings he enacted.”
(Mara Bar-Serapion’s Letter to His Son)
8. The Babylonian Talmud: Jewish Writings
A. About the Babylonian Talmud
The Babylonian Talmud is one of the central texts of Rabbinic Judaism, compiled between the 3rd and 5th centuries AD in what was then Babylon (modern-day Iraq). It contains interpretations and teachings on the Torah (the first five books of the Bible) and includes discussions on Jewish law, ethics, philosophy, customs, and history. The Talmud has two major parts: the Mishnah (the written record of Jewish oral law) and the Gemara (the commentary on the Mishnah).
The Babylonian Talmud is considered more authoritative than the Jerusalem Talmud and is the primary text studied by Jewish scholars today. It provides a rich historical context for understanding the development of Jewish thought and law during the time following the destruction of the Second Temple in 70 AD.
B. Time of Writing
The Talmud was completed over several centuries. The Mishnah, the foundational portion of the Talmud, was completed around 200 AD. The Gemara was completed later, with the Babylonian Talmud reaching its final form around 500 AD.
C. Audience
The primary audience of the Talmud consisted of Jewish scholars, rabbis, and legal experts, but it was also studied by Jewish communities for guidance in religious observance and ethical living. Although it was not originally intended for a non-Jewish audience, it remains a crucial historical and religious text for understanding early Jewish perspectives on various topics, including interactions with the emerging Christian movement.
D. The Actual Writing
The Babylonian Talmud includes an intriguing reference to the execution of a figure named “Yeshu” (which is widely understood to refer to Jesus), describing his execution as occurring on the eve of Passover. Here is the relevant passage:
Quote from the Babylonian Talmud, Sanhedrin 43a (translated by Rabbi Dr. I. Epstein):
“On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor let him come forward and plead on his behalf.’ But since nothing was brought forward in his favor he was hanged on the eve of the Passover!”
(Sanhedrin 43a, Babylonian Talmud, translated by Rabbi Dr. I. Epstein)
Who is Jesus According to Non-Biblical Writings?
Now, let’s summarize the information we’ve gathered and evaluate whether we have a valid argument for the historicity of Jesus:
His Birth:
-
Jesus was born in a Jewish village. (Contra Celsus XXVIII)
-
Jesus’ father was a carpenter. (Contra Celsus XXVIII)
-
Jesus claimed to be of virgin birth. (Contra Celsus XXVIII)
-
Prophets had foretold about Jesus. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Jesus had a brother named James. (The Antiquities of the Jews, Book XX, Chapter 9, Paragraph 1)
What People Knew About Jesus:
-
Jesus was a wise man. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Jesus was of good conduct and virtuous. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Jesus had miraculous powers. (Contra Celsus XXVIII)
-
Jesus was a wonder worker. (The Death of Peregrine, XII)
-
Jesus was referred to as a wise king. (Serapion’s Letter to His Son)
-
The wise king lived on in his teachings. (Serapion’s Letter to His Son)
Jesus’ Death:
-
Christus suffered extreme penalty during the reign of Tiberius. (The Annals, Book XV, Chapter 44)
-
Jesus was condemned by Pontius Pilate. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3 and The Annals, Book XV, Chapter 44)
-
Jesus died by crucifixion. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3 and The Death of Peregrine, XI)
-
Jesus was hanged on the eve of Passover. (The Babylonian Talmud)
Jesus’ Ministry:
-
Jesus was believed to be the Messiah. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Jesus was called the Christ. (The Antiquities of the Jews, Book XX, Chapter 9, Paragraph 1)
-
Jesus proclaimed Himself as God. (Contra Celsus XXVIII)
Early Christians on Jesus:
-
Jews and Gentiles became His disciples. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Jesus’ disciples did not abandon their loyalty to Him. (The Antiquities of the Jews, Book XVIII, Chapter 3, Paragraph 3)
-
Christians got their name from Christus. (The Annals, Book XV, Chapter 44)
-
Early Christians sing hymns to Christ, as to a god. (Letters of Pliny the Younger)
-
Christians took Him for a God. (The Death of Peregrine, XI)
-
Christians worship a man who was crucified. (The Death of Peregrine, XI)
-
Christians deny the gods of Greece and worship the crucified sage. (The Death of Peregrine, XIII)
-
Christians lived by His laws. (The Death of Peregrine, XIII)
What Did Early Christians Do?
-
Early Christians met before it was light. (Letters of Pliny the Younger)
-
Early Christians met at a common but innocent meal. (Letters of Pliny the Younger)
-
Early Christians obliged themselves to an oath not to do anything that was ill, like theft, pilfering, adultery, etc. (Letters of Pliny the Younger)
-
Christianity spread like a contagion. (Letters of Pliny the Younger)
-
There were revivals of forsaken temples. (Letters of Pliny the Younger)
Early Church Persecution:
-
Christians were a hated class for their abominations. (The Annals, Book XV, Chapter 44)
-
Christians were persecuted by Nero as criminals. (The Annals, Book XV, Chapter 44)
-
Christians were sent to trials as criminals. (Letters of Pliny the Younger)
-
Christians were asked to curse Christ. (Letters of Pliny the Younger)
-
Christians were banished from Rome by Emperor Claudius because of the instigation of one Chrestus. (The Lives of the Twelve Caesars, by C. Suetonius Tranquillus, Book XXV, Paragraph 2)
Final Thought:
The historical evidence we’ve explored from non-biblical sources strongly supports the reality that Jesus of Nazareth was indeed a historical figure who lived, taught, and was crucified. Writers like Josephus, Tacitus, Pliny the Younger, Suetonius, Lucian, and Mara Bar-Serapion all provide independent confirmation that Jesus was not a myth, but a person who profoundly impacted the world around Him. The fact that Jesus walked on earth is not only attested by Christian writings but also by those who were skeptical or even hostile toward His movement.
This evidence is invaluable because it compels us to consider who Jesus truly is. The next step in understanding Him is to dive deeper into the writings of those who were with Him—His disciples and followers—who bore witness to His life, teachings, death, and resurrection. It is through these accounts that we can know Jesus in greater detail, moving beyond mere historical facts to a personal and transformative relationship with Him.
If you are asking yourself, “Who is Jesus?”, it’s time to go beyond historical evidence and discover the truth about His identity, mission, and how He calls each of us to follow Him.
To learn more about Who Jesus is, read our article here: “Who is Jesus?”
