When it comes to understanding the life and impact of Jesus Christ, the Bible isn’t the only place where He’s mentioned. There are numerous historical sources outside of the Bible that give us insight into how Jesus was viewed and remembered in ancient times. This article highlights 16 sources that mention Jesus, shedding light on His existence and influence beyond the scriptures.
Flavius Josephus (c. 37–100 AD)
Josephus, a Jewish historian, offers one of the earliest non-Christian mentions of Jesus in his work “Antiquities of the Jews.” He describes Jesus as a wise man and the leader of a movement, providing a unique glimpse into how Jesus was perceived by Jewish historians.
In the well-known passage ‘Testimonium Flavianum’, Josephus refers to Jesus as a wise man, known for His virtue and teachings. He also mentions that Jesus attracted a large following and was condemned to be crucified by Pontius Pilate. It should be noted that the authenticity of this is debated, with some scholars arguing that it was partially edited by Christian scribes.
Tacitus (c. 56–120 AD)
Tacitus, a well-known Roman historian, wrote about Jesus in his work Annals, which dates back to the early second century. In this account, Tacitus mentions the execution of Jesus, whom he refers to as “Christus,” under the governance of Pontius Pilate during the reign of Emperor Tiberius. Tacitus also highlights how Jesus’ followers, known as Christians, were growing in number and how they were viewed by Roman society at the time.
Suetonius (c. 69–122 AD)
In The Twelve Caesars, Suetonius, a prominent Roman historian, briefly mentions the early Christians in Rome and the disturbances they were causing. He talks about events that took place during the reign of Emperor Claudius and notes that these Christians followed a figure named “Chrestus,” which is believed by some to refer to Christ.
Although Suetonius’s mention of Jesus is short, it’s important because it shows that the movement Jesus started had already spread to Rome and was significant enough to catch the attention of Roman leaders.
However, some argue the reference to “Chrestus” in Suetonius is ambiguous, with some believing it refers to Christ, and others arguing that it might refer to a different figure. The connection to Jesus is not definitive.
Pliny the Younger (c. 61–113 AD)
Pliny the Younger, a Roman governor, wrote letters to Emperor Trajan asking for advice on how to deal with the increasing number of Christians in his region. In these letters, Pliny describes how the early Christians would gather before dawn to sing hymns to Christ as if He were a god, take oaths to live good lives, and share meals together. He points out that Christ was the central figure in their worship, showing how dedicated these early Christians were. Pliny also details his approach to dealing with Christians—offering them multiple chances to renounce their faith. If they refused three times, they were executed.
Thallus (1st century AD)
Thallus, a historian from the first century, is known through references made by later historians, as his own works have unfortunately been lost. According to these references, Thallus mentioned an unusual darkness that occurred during the crucifixion of Jesus. Thallus described this darkness happening at noon, which aligns with the biblical story of a three-hour period of darkness during the crucifixion.
Even though we don’t have Thallus’s original work, this mention provides an interesting piece of evidence that shows how the events of Jesus’ crucifixion were noted by people outside of Christian writings.
Phlegon (c. 80–140 AD)
Phlegon, another ancient historian, also mentioned an unusual darkness during Jesus’ crucifixion in his work Chronicles. Like Thallus, Phlegon’s mention reinforces the idea that the crucifixion was a significant event observed by contemporary historians.
Both accounts from Thallus and Phlegon describe the darkness occurring during the day, providing similar details that focus on the event’s notable impact on those who lived through it. It should be noted, however, that neither directly mentions Jesus. Their works are primarily known through later references, and some details about them are speculative.
Mara Bar-Serapion (late 1st century or early 2nd century AD)
Mara Bar-Serapion, in his letter to his son, makes an alleged reference to Jesus as a wise king and a teacher whom the Jews killed. He compares Jesus’ teachings to those of other great philosophers like Socrates and Pythagoras, acknowledging Jesus’ wisdom and the impact of His teachings. Mara Bar-Serapion notes that, despite the wise king being condemned and suffering a terrible fate, His teachings lived on and continued to inspire others.
Many interpret the ‘wise king’ to be Jesus, but it is not certain. The reference could be more general or symbolic.
Justin Martyr (c. 100–165 AD)
Justin Martyr, an early Christian apologist, frequently mentions Jesus in his writings. In his First Apology, Justin speaks to both Jewish and Roman audiences to defend the Christian faith and clear up misunderstandings. He provides details about Jesus’ life, including His teachings, crucifixion, and resurrection, and explains how these events fulfill Old Testament prophecies. Justin’s work offers a clear explanation of Christian beliefs and shows how early Christians defended their faith while trying to connect with people from different backgrounds.
Tertullian (c. 155–240 AD)
Tertullian was a prominent early Christian writer and apologist who frequently mentioned Jesus in his works. In his Apology, Tertullian defends Christianity against accusations and misconceptions. He discusses the historical reality of Jesus, using Roman records and other sources to argue that Jesus was a real person and His impact was significant. Tertullian also addresses criticisms of Christianity and its beliefs, showing how Jesus’ life and teachings were central to the faith.
Origen (c. 185–254 AD)
Origen, an early Christian scholar, often wrote about the existence and divinity of Jesus. He studied and used different non-Christian sources, like Jewish and pagan texts, to support his claims about Jesus. Origen wanted to show that Jesus was both a real person and divine. By addressing questions and challenges from outside the Christian faith, he helped to explain and defend Jesus’ importance and nature.
Eusebius of Caesarea (c. 260–340 AD)
Eusebius, known as the Father of Church History, mentions Jesus frequently in his writings. In his Ecclesiastical History, Eusebius collects and discusses many earlier sources that reference Jesus. This work offers a detailed view of how early Christians remembered and talked about Jesus. Eusebius not only recounts Jesus’ life and teachings but also explores how His impact was understood and recorded by the early church.
The Babylonian Talmud (compiled from the 3rd to 5th centuries AD)
The Talmud, a central text in Rabbinic Judaism, includes references to a figure named Yeshu, which many scholars believe refers to Jesus. These references, scattered throughout different sections of the Talmud, often portray Yeshu in a negative light, reflecting tensions between early Christians and Jewish communities.
It is important, however, to note that references to “Yeshu” in the Talmud are debated. Some scholars believe these refer to Jesus, while others argue they refer to different figures or are polemical and not historical.
Early Christian Writers (ca. 50-157)
Early Christian writers from around 50 to 157 AD provide some of the earliest references to Jesus outside of the New Testament. These writers, including figures like Clement of Rome, Ignatius of Antioch, and Polycarp, wrote letters and other works that mentioned Jesus’ life, teachings, and the early Christian community. Their writings often aimed to encourage and instruct fellow Christians, and they included details about Jesus’ miracles, His death, and resurrection.
Celsus (c. 175 AD)
Celsus, a Greek philosopher, wrote a critique of Christianity called The True Word. Although the original text is lost, we know about it through Origen’s writings, as Origen responded to Celsus’s arguments. Celsus’s work offers a hostile view of Jesus and the early Christian movement. Despite its negative tone, Celsus’s critique is valuable because it provides a non-Christian perspective on Jesus and the challenges Christianity faced in the early years.
The Letter of Abgar (5th century AD, but based on earlier tradition)
The Letter of Abgar is believed to be a message exchanged between Jesus and Abgar, the King of Edessa. According to the story, King Abgar was ill and reached out to Jesus for help. Jesus responded with a letter promising healing and expressing His intention to visit.
Although many historians doubt the letter’s authenticity, it demonstrates how stories about Jesus spread beyond Judea and influenced other regions. This early tradition shows that Jesus’ reputation was already significant and that people from different places were aware of and interested in His message.
Lucian of Samosata (ca. AD 166)
Lucian of Samosata, a Greek satirist, mentions Jesus in his writings. In his work The Passing of Peregrinus, Lucian refers to Jesus indirectly while criticizing the early Christians. He describes them as followers of a “crucified sage” who were devoted to Him and willing to endure hardships for their faith. Although Lucian’s tone is mocking, his references confirm that Jesus was known outside Christian circles and that His impact was significant enough to be mentioned by critics of the time.
More From Hope No Matter What
15 Christian Beliefs Non-Believers Disagree With
16 Things the Bible Might Be Wrong About
Jannah is a dedicated Christian content writer with growing experience, driven by her love for sharing the message of faith. She brings dedication and passion to every piece she writes, drawing from her background as a former lector. Jannah is committed to creating meaningful and inspiring content that reflects her Christian values.
Good article but it forgot to mention the vast number of apocryphal writings about Jesus and the fact that the prophet Mohammed was still recording stories about Jesus (and his mother Mary) some 600 years later.
The Rabbis also recorded that Jesus had performed many miracles but believed he had done so through magic that he had learned in Egypt. Also, Jesus could not have been Messiah Ben David (son of David) because he never redeemed his people Israel and restored the Kingdom to the glory it had known under King David. However, the stories that emerged within early Rabbinic circles about Messiah Ben Joseph appear to be a direct reference to Jesus himself…. a great prophet (son of Joseph) who rose up in Galilee and descended down to Jerusalem where he engaged in battle against the forces of evil (Gog and Magog) and was put to death. Messiah Ben David was not to arise until a later date.
The Essenes also had a tradition of 2 Messiahs which appears to be somewhat different than the Rabbinic traditions. One Messiah would be a Royal Messiah, the son of David and the other Messiah would be a Priestly Messiah, the son of Zadok (Kolen Gadol during the time of King David and Solomon).
It should also be kept in mind that Jesus was not the only member of Mary’s family that was put to death. According to the apocryphal writings, Zachariah the priest (of the 7th order of Abijah, of the 24 orders of the priesthood established by king David) was put to death by King Herod the Great at about the time Mathew records that Joseph and Mary fled down to Egypt. John the Baptist (son of Zachariah and Elizabeth) was later put to death by Herod Antipas (son of King Herod). Jesus was put to death shortly after John at the instigation of the High Priesthood (primarily under the control of Hanan the Elder). Jacob was the first Apostle to be put to death who was the son of Mary’s sister Salome, executed by Herod Agrippa I, probably under the influence of the High Priesthood. Mary’s son Jacob (brother of Jesus) was later executed by the High Priest, Hanan the younger, son of Hanan the elder. Simon Peter was put to death in Rome under the instigation of the Roman emperor Nero but apparently John Mark survived and fled with his family down into Egypt. John Mark recorded his Gospel in Egypt, but the ending has long been lost (from the middle of 16: 8 to the end). So, no I would not recommend playing with deadly serpents and drinking poison as these verses were never recorded in mark’s original Gospel.