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What do ancient non-Christian sources tell us about the historical Jesus?

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This article from Biblical Archaeology covers all the non-Christian historical sources that discuss Jesus.

About the author:

Lawrence Mykytiuk is associate professor of library science and the history librarian at Purdue University. He holds a Ph.D. in Hebrew and Semitic Studies and is the author of the book Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E. (Atlanta: Society of Biblical Literature, 2004).

Here are the major sections:

  • Roman historian Tacitus
  • Jewish historian Josephus
  • Greek satirist Lucian of Samosata
  • Platonist philosopher Celsus
  • Roman governor Pliny the Younger
  • Roman historian Suetonius
  • Roman prisoner Mara bar Serapion

And this useful excerpt captures the broad facts about Jesus that we get from just the first two sources:

We can learn quite a bit about Jesus from Tacitus and Josephus, two famous historians who were not Christian. Almost all the following statements about Jesus, which are asserted in the New Testament, are corroborated or confirmed by the relevant passages in Tacitus and Josephus. These independent historical sources—one a non-Christian Roman and the other Jewish—confirm what we are told in the Gospels:31

1. He existed as a man. The historian Josephus grew up in a priestly family in first-century Palestine and wrote only decades after Jesus’ death. Jesus’ known associates, such as Jesus’ brother James, were his contemporaries. The historical and cultural context was second nature to Josephus. “If any Jewish writer were ever in a position to know about the non-existence of Jesus, it would have been Josephus. His implicit affirmation of the existence of Jesus has been, and still is, the most significant obstacle for those who argue that the extra-Biblical evidence is not probative on this point,” Robert Van Voorst observes.32 And Tacitus was careful enough not to report real executions of nonexistent people.

2. His personal name was Jesus, as Josephus informs us.

3. He was called Christos in Greek, which is a translation of the Hebrew word Messiah, both of which mean “anointed” or “(the) anointed one,” as Josephus states and Tacitus implies, unaware, by reporting, as Romans thought, that his name was Christus.

4. He had a brother named James (Jacob), as Josephus reports.

5. He won over both Jews and “Greeks” (i.e., Gentiles of Hellenistic culture), according to Josephus, although it is anachronistic to say that they were “many” at the end of his life. Large growth
in the number of Jesus’ actual followers came only after his death.

6. Jewish leaders of the day expressed unfavorable opinions about him, at least according to some versions of the Testimonium Flavianum.

7. Pilate rendered the decision that he should be executed, as both Tacitus and Josephus state.

8. His execution was specifically by crucifixion, according to Josephus.

9. He was executed during Pontius Pilate’s governorship over Judea (26–36 C.E.), as Josephus implies and Tacitus states, adding that it was during Tiberius’s reign.

Some of Jesus’ followers did not abandon their personal loyalty to him even after his crucifixion but submitted to his teaching. They believed that Jesus later appeared to them alive in accordance with prophecies, most likely those found in the Hebrew Bible. A well-attested link between Jesus and Christians is that Christ, as a term used to identify Jesus, became the basis of the term used to identify his followers: Christians. The Christian movement began in Judea, according to Tacitus. Josephus observes that it continued during the first century. Tacitus deplores the fact that during the second century it had spread as far as Rome.

I remember reading the 1996 book by Gary Habermas entitled “The Historical Jesus: Ancient Evidence for the Life of Christ“. This book is a little before the time of most of you young Christian apologists, but back before the time of Lee Strobel and J. Warner Wallace, this is the stuff we all read. Anyway, in the book he makes a list of all that can be known about Jesus from external sources. And fortunately for you, you don’t have to buy the book because you can read chapter 9 of it right on his web site.

From Tacitus he gets this:

From this report we can learn several facts, both explicit and implicit, concerning Christ and the Christians who lived in Rome in the 60s A.D. Chronologically, we may ascertain the following information.

(1) Christians were named for their founder, Christus (from the Latin), (2) who was put to death by the Roman procurator Pontius Pilatus (also Latin), (3) during the reign of emperor Tiberius (14 37 A.D.). (4) His death ended the “superstition” for a short time, (5) but it broke out again, (6) especially in Judaea, where the teaching had its origin.

(7) His followers carried his doctrine to Rome. (8) When the great fire destroyed a large part of the city during the reign of Nero (54 68 A.D.), the emperor placed the blame on the Christians who lived in Rome. (9) Tacitus reports that this group was hated for their abominations. (10) These Christians were arrested after pleading guilty, (11) and many were convicted for “hatred for mankind.” (12) They were mocked and (13) then tortured, including being “nailed to crosses” or burnt to death. (14) Because of these actions, the people had compassion on the Christians. (15) Tacitus therefore concluded that such punishments were not for the public good but were simply “to glut one man’s cruelty.”

And from Josephus he gets this:

(1) Jesus was known as a wise and virtuous man, one recognized for his good conduct. (2) He had many disciples, both Jews and Gentiles. (3) Pilate condemned him to die, (4) with crucifixion explicitly being mentioned as the mode. (5) The disciples reported that Jesus had risen from the dead and (6) that he had appeared to them on the third day after his crucifixion. (7) Consequently, the disciples continued to proclaim his teachings. (8) Perhaps Jesus was the Messiah concerning whom the Old Testament prophets spoke and predicted wonders. We would add here two facts from Josephus’ earlier quotation as well. (9) Jesus was the brother of James and (10) was called the messiah by some.

So when you are reading the New Testament, these facts are the framework that you read within. It’s a good starting point when dealing with people who have never looked into who Jesus was and what he taught and what his followers believed about him, right from the start.

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Bible study: Was the resurrection body of Jesus spiritual or physical?

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One of the leading naturalistic attempts to account for Jesus’ death, empty tomb, post-mortem appearances, and the early proclamation of the resurrection is that the disciples had individual and group hallucinations. In this case, the New Testament authors would not have meant that the resurrected body of Jesus was physical. But is that what they recorded?

Here’s a quotation from my friend Eric Chabot, from his blog Think Apologetics. He explains why Paul’s use of the word “resurrection” to describe what the other witnesses saw means bodily resurrection.

He writes:

The two words are used for resurrection in the New Testament “anastasis” (rising up) and “egersis” (waking up), both imply a physical body. Furthermore, the use of the word “opethe” (the Greek word for appeared) shows the Gospel writers did believe that Jesus appeared physically. “There you will see (opethe) him” (Matt. 28:7); “The Lord has risen and has appeared (opethe) to Simon” (Luke 24:24). When they used “opethe” here, it means that He appeared physically to them.

OK so all the words they used for resurrection imply a physical body.

But what about the word for body. Do they imply a physical body?

Yes:

So when Paul gives his list of appearances in 1 Cor. 15, the issues becomes whether the appearance to him is the same as it was to the disciples. There is no doubt the post resurrection body of Jesus (after the ascension) had to be somewhat different than the body the disciples saw. Also, whenever the New Testament mentions the word body, in the context of referring to an individual human being, the Greek word “soma” always refers to a literal, physical body. Greek specialist Robert Gundry says “the consistent and exclusive use of soma for the physical body in anthropological contexts resists dematerialization of the resurrection, whether by idealism or by existentialism.” [9] Furthermore, in N.T. Wright’s The Resurrection of the Son of God shows that the Greek word for resurrection which is “anastasis” was used by ancient Jews, pagans, and Christians as bodily in nature.

What about the nature of Paul’s appearance? Was that a hallucination, or seeing some objective reality? Did the people with Paul see or hear anything?

Eric Chabot writes this in another place:

The Bible says, “they heard” the same voice Paul did ” (Acts 9: 7). But they “did not see anyone ” (Acts 9: 7). Notice Paul was physically blinded by the brightness of the light. One way or the other, the experience involved something that was external to Paul. It wasn’t something that was the same thing as a vision that Paul talks about in 2 Cor. 12:1. Furthermore, the phrase “he let himself be seen’” (ōphthē , aorist passive, ), is the word Paul uses in 1 Cor. 15:7 to describe of his own resurrection appearance as the other ones in the creed.

Paul didn’t get a bodily resurrection appearance, but he got an objective appearance that people nearby could see (as a bright light) and hear. His appearance, coming 5-8 years after the appearances to the disciples, should not be seen as overriding their appearances, which were appearances of the bodily resurrected Jesus.

If you want to read something a little more challenging, I found a paper from the Evangelical Theological Society (ETS) from their journal, where it talks more about soma and anastasis. If you want a bit of a challenge, download the PDF and read it. It’s by Kirk R. MacGregor and the title is “1 Corinthians 15:3B–6A, 7 And The Bodily Resurrection Of Jesus”.

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Why you should read “Up From Slavery” by Booker T. Washington

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Lately, my friends have been very excited that I’m a non-white conservative. They want me to answer the grievances of BLM people, and explain from my own experiences what Christianity and conservative policies have to say about making the lives of non-whites better. My friend Wes recommended “Up From Slavery” by Booker T. Washington to help me focus my thoughts.

Here’s a summary of the book:

Dignity through Labor

Over the course of Up From Slavery, Washington develops the idea and ideal of dignity through labor. For Washington, the gravest aspect of the institution of slavery is the denigration of labor for both blacks and whites. Because the enslaved had no personal investment or return on their labor, they did not complete their work with an attitude toward improvement. Likewise, whites, largely deprived of meaningful labor, were robbed of the ability to achieve self-sufficiency. In both races, this produced personalities and characters that seek to escape labor. Washington emphasizes labor as the only way to make oneself useful in an interdependent, modern society. Throughout the whole of Up From Slavery, Washington searches for and obtains work. Further, once he obtains it, Washington completes all labor to best of his ability, no matter how lowly the task. At the Tuskegee Institute, Washington makes this idea and ideal a foundational ethos. All students who study at the Tuskegee Institute must learn a trade or industry alongside their more traditional academic pursuits. In addition, many of the buildings, most of the furniture, the wagons, and the materials used at the school are produced by students. This level of practical skill and diligence also acts as the foundation of Washington’s theory and program for racial uplift.

Selflessness, Desire to Be Useful to One’s Community

The people that Washington most admires and models himself after are those he labels selfless. Washington defines this as the willingness to work on the behalf of others. For Washington, this is not only about duty or labor, but also about the willingness to do one’s best for the benefit of the collective good. Washington believes that racial prejudice can be overcome if black people make themselves indispensable to their communities and their nation. The brick-making episode provides an example. Though the brick-making enterprise at Tuskegee felled three kilns before successfully producing bricks, the venture eventually proved successful and the school began to sell its bricks on the open market. Washington describes how whites who were unsympathetic or apathetic to the education of blacks and the overall project of the Tuskegee Institute were willing to purchase Tuskegee bricks due to their quality and convenience. Washington suggests that if black race can find their niche in society by fulfilling a need, then they can co-exist peacefully and productively with whites.

Impracticality of Political Agitation

Throughout Up From Slavery, Washington defends his ideas about racial advancement and uplift by subtly undermining the proposals of his critics. Though Washington does not explicitly state his objection to the strategies of specific thinkers like W.E.B. Dubois or even his predecessor, Frederick Douglass, he nevertheless highlights the wastefulness of political agitation for equal rights at every chance he gets. To do this, Washington shows that political agitation results in worse relations and outcomes than those that existed before. For example, when he goes home to Malden after his second year at the Hampton Institute, Washington finds that both the salt-furnace and the coal-mine are not in operation due to worker’s strikes. In Chapter IV, Washington describes how strikers usually spent all their savings during the strikes and returned to work in debt, but at the same wages. He raises the impracticality of political agitation again after his controversial Atlanta Exposition speech. After the success of his speech, he hypothetically asks if a black man would have been invited to give a speech had people agitated to put a black person on the program. He answers in the negative, saying that such opportunities can only arise through merit.

And here’s a summary of his most famous speech:

On September 18, 1895, Booker T. Washington was selected to give a speech that would open the Cotton States and International Exposition in Atlanta, Georgia. The speech, which is often referred to as the “Atlanta Compromise,” was the first speech given by an African American to a racially-mixed audience in the South. In it, Washington suggested that African Americans should not agitate for political and social equality, but should instead work hard, earn respect and acquire vocational training in order to participate in the economic development of the South. By doing so, eventually, he stated, African Americans would gain the respect of white society and be granted the rights of full citizenship.

There’s a free full audio version of the book, and the full text is online. I recommend this book to people of all races, because as the sexual anarchy brought on by feminism becomes widespread, the majority of the children of tomorrow will face the same kinds of challenges.

I see Washington’s ideas as consistent with a Christian worldview, where we don’t expect to be treated fairly. We expect sinful people to treat us badly. What Christianity says is to be patient, and focus on your relationship with God and loving your neighbor. And one way to love your neighbor is to sell them something valuable that you made through your labor. Another way is to work and save, and give to charity.

Government solutions to problems like racism and poverty aren’t a top priority for Christians. Most of all, we need the freedom to be good, and to do good. That’s priority one. You may not make your life better by being moral and diligent, but it’s rare that doing so causes you to harm yourself. It’s very important that you not harm yourself.

So, this dovetails nicely with my own story. My married non-white parents were not smart enough or willing enough to monitor my education, but they were clear that they wanted me to do well in order to find good-paying work. So I completed my BS and MS in a STEM field, and went to work right away, and I’ve been at it continuously for 22 years now. I save most of what I earn for charity and early retirement.

I’ve never experienced any of the racism or police brutality that American blacks complain about. And that’s because I follow what Washington is teaching. I dress in a clean way that doesn’t communicate danger to others. I’m careful to spend my time reading apologetics, economics and military history. I don’t listen to popular music or watch popular TV or movies. I don’t hang out with people who blame other people for their lack of success.

I got my first job by volunteering to do it for free on Saturdays for 7 months. My first full-time job salary after college was $50,000. Then I got a raise of $6,000 and then a raise of $9,000. I used to work 70 hour weeks in my 20s. I graduated college with $9,000 dollars in the black, because I went to a small local college and lived at home, and never spent any money on alcohol. My net worth is now about $1.35 million. By the way, the secret to becoming wealthy is to not spend money on showing off. You can be very generous to your friends and still get rich. Just never buy anything that is designed to communicate “status” to anyone. And never spend money on alcohol or chasing sex outside of marriage.

At no time did I accept that the problems defined by the secular left were my real problems. And at no time did I accept their “solutions” as real solutions to anything. As black economist Thomas Sowell writes, the “solutions” of the left are not effective at helping people like me. The “solutions” of the left are designed to make leftists feel better, and look more virtuous to others. You are much better off reading the Bible, Christian apologetics, free market economics, American military history, etc., and then respecting what you learn from that in your decision-making. I think that reading the right stuff is even more important than having good parents or attending church.