Extra-biblical evidence of Jesus
Have you ever worked on a giant jigsaw puzzle? What if some of the pieces are missing? How about piecing together the 20,000 Dead Sea Scroll fragments! Historians piece together pictures of what life was like in days gone by. They also look for patterns – what has remained the same, what has changed, and why. In their investigations, historians follow a process of historical inquiry – they ask questions, form opinions and theories, locate and analyze sources, and use evidence from these sources to develop an informed explanation about the past.
Most of what is known of the ancient world comes from written accounts by ancient historians. But these only record a sample of human events and only a few of these documents have survived. Few people could write such histories as illiteracy was widespread in ancient times. And the reliability of the surviving accounts needs to be considered.
According to Christian history, Jesus lived in Palestine about 5 BC to 33 AD. The gospels record His birth, teaching, death, burial and resurrection. But all historians are biased and selective. Christians are biased towards believing that Jesus existed as a historical person, whereas non-Christians can be biased towards doubting the existence of Jesus. Could the story of Jesus be just a Christian myth or conspiracy and He doesn’t exist outside the Bible or outside early church history? By the way, almost no early ancient historian believes this. But how robust is the historical evidence about Jesus? How confident are we that Jesus lived in history?
Jesus was a Jew (a minor race) who lived in Galilee, which was a part of Palestine (not the capital, Jerusalem), which was an outpost of the Roman Empire (a tiny part of a vast empire). He was a long way away from the local center of power and from Rome (the capital of the empire). So the fact that we can find any written record of Jesus outside the New Testament is significant. Based on this, the best place to look for extra-biblical (outside the Bible) evidence of Jesus is in ancient Roman and Jewish literature.
In His work “Lives of the twelve Caesars” (AD 120, about 85 years after Christ’s death), the Roman historian Suetonius (AD 69 – AD 122) says,
“He (Claudius) expelled the Jews from Rome, on account of the riots in which they were constantly indulging, at the instigation of Chrestus” (Book 5, Life of Claudius 25.4).
Claudius was the Emperor of Rome in AD 41-54. “Chrestus” may be a misspelling of Christ (this is debated by classical scholars). If Chrestus refers to Christ, the riots were about Him, rather than led by Him. Alternatively, it has been suggested that Suetonius misunderstood conflicts between Jews and Christians over “the Christ” as a conflict involving a person named Chrestus (a common slave name). This passage may refer to the expulsion of Jews from Rome in AD 49 mentioned in Acts 18:2. Or, Chrestus could have been an agitator in Rome. As the meaning of this passage is inconclusive, it’s debatable whether it refers to Jesus Christ or not.
Now we move to an earlier reference that is more conclusive. In his “Annals” (AD 115-117, about 80 years after Christ’s death), the Roman historian Tacitus (AD 56 – AD 120) says,
“They (Christians) got their name from Christ, who was executed by sentence of the procurator Pontius Pilate in the reign of Tiberius. That checked the pernicious superstition (Christianity) for a short time, but it broke out afresh not only in Judea, where the plague first arose, but in Rome itself, where all horrible and shameful things in the world collect and find a home” (15, 44).
The most recent complete copy of the Annals was copied in the 11th century AD (1,000 years after it was written). The Annals is a history of the Roman Empire from the reign of Tiberius to that of Nero (AD 14–68). The context of this passage is the 6-day fire that burned much of Rome in July 64 AD. The integrity of the passage isn’t disputed by classical scholars. It indicates the manner and time period of Christ’s death. Emperor Nero (37-68 AD) accused the Christians of starting the fire and persecuted them. This means that the Christians in Rome must have been a well-known group, with many members, and with good internal organization. Paul Barnett suggested that as a former consul in Rome, Tacitus would have had access to official archives and may have seen Pilate’s report to Tiberius about the execution of Jesus and others in Judea in AD 33.
We now move from Rome to Bithynia in Asia Minor (now Turkey). Pliny the Younger was the Roman governor of Pontus/Bithynia in 111-113 AD. We have a whole set of exchanges of his letters with the emperor Trajan on a variety of administrative political matters. Letters 10, 96-97 describe his encounter with Christianity (See Appendix A and B), where the emperor advises that Christians be punished unless they denounce Christianity by worshipping Roman gods.
Pliny said that Christians:
– Wouldn’t offer prayer with incense and wine to images of the Emperor and Roman gods.
– Wouldn’t offer sacrificial animals at temples to the Emperor and Roman gods.
– Wouldn’t curse Christ.
– Met on a fixed day before dawn and sang a hymn to Christ as to a god (worship).
– Pledged not to commit any crimes such as fraud, theft, or adultery, or be dishonest or untrustworthy.
– Assembled together to eat ordinary food (communal meal).
– Practiced depraved, excessive superstition. “Superstition” was what the Romans called religions they didn’t like.
Trajan supported Pliny’s approach, provided he acted justly and not on the basis of rumor.
Pliny’s letter supports the existence of the early Christian Church (80 years after Christ’s death) and its rapid growth and mentions aspects of its belief system. It shows that the movement had spread from Jerusalem into Asia Minor and to Rome. And it was widespread in Turkey at that time. Clearly the movement was named after its founder, Christ. This meant that Jesus existed. Because if Jesus didn’t exist, then Christianity wouldn’t exist. Furthermore, Christians worshipped Christ “as to a god”. Clearly Pliny said this because Christ was a human being, unlike their Roman gods. Also, it states that Christians died for their faith (Pliny executed Christians who refused to renounce their faith), which is unlikely to have happened if Jesus was only a mythical figure that had not existed. So this passage shows the impact of Jesus about 80 years after His death.
Josephus (37 – 100 AD) is the best known Jewish historian. He was born in Jerusalem and went to Rome in 71 AD where he wrote his histories under Roman patronage. Jesus Christ is mentioned twice in his “Antiquities of the Jews” (a history of Israel from Genesis to the first century AD) published around 93 AD (about 60 years after the death of Jesus). The oldest manuscripts of the works of Josephus in their original language of Greek date to the tenth and eleventh centuries (800 years after it was written).
Book 20, Chapter 9, 1 of the “Antiquities of the Jews” says,
“he (Ananus the high priest) assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned”.
This event is dated at 62 AD. The Bible also says that James was the brother of Jesus (Gal. 1:19). According to Dr. Chris Forbes (Senior Lecturer in Ancient History at Macquarie University), no historian suggests that this passage is forged or not authentic. This passage assumes you already know about Jesus, which is true because Josephus has already mentioned him two books earlier (see below).
The exact wording of Book 18, 63-64 of the “Antiquities of the Jews” is disputed as it comes down to us only through Christians. It has probably been edited by a Christian scribe (whose annotations have been added to the text) and it’s fairly easy to decide which parts were written by Josephus and by the scribe. Here is a likely wording of what Josephus wrote:
“Now, there was about this time (a source of further trouble) Jesus, for he was a doer of surprising works, a teacher of such men as receive the truth with pleasure (men who welcome strange things). He drew over to him both many of the Jews, and many of the Gentiles. And when Pilate, at the suggestion of principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him (cease to cause trouble). And the tribe of Christians, so named for him are not extinct to this day” (D. Bock, 2016)
The context of this passage is the political disturbances that the Roman rulers dealt with during this period. It’s clear from what Josephus wrote that:
– Jesus lived during the time of Pilate.
– Jesus had a reputation for doing unusual works (miracles).
– The Jewish leadership pressured Pilate to condemn Jesus to the cross.
– Jesus died by crucifixion.
– Christianity and Christians came out of Christ’s ministry.
Does any tampering with a passage like this make it inadmissible? No, because historians always face incomplete and inconclusive evidence. It’s like a jigsaw puzzle with lots of pieces missing! In this case, the consensus is that there is a historical nucleus written by Josephus, but it was edited by a Christian scribe.
According to Justin Martyr (Apology 69.7; AD 160), the Jewish view of Jesus was “They said it (Christ’s miracles) was a display of magic art, for they even dared to say that he was a magician and a deceiver of the people” (D. Bock, 2016). So the Jews acknowledged the existence of Jesus and explained His unusual ministry by saying He was a “magician”, “deceiver” and a “false prophet”. In this context a “magician” was an appeal to spiritual forces, and not to an entertainer. Because they tried to explain the source of His power, they accepted Christ’s miracles. This is consistent with the account in the gospels where the Jews say that Jesus:
– was “subverting our nation” (Lk. 23:2).
– “stirs up the people all over Judea by His teaching” (Lk. 23:5).
– was “inciting the people to rebellion” (Lk. 23:14).
– “It is by the prince of demons that He drives out demons” (Mt. 9:34; 12:24).
– was “called Beelzebul (Satan or the prince of demons)” (Mt. 10:25). Here He was accused of being a deceiver.
Also, the Israelites were told in the Pentateuch that a prophet that urged them to follow other gods “must be put to death for inciting rebellion against the Lord your God” (Dt. 13:1-5). So false prophets were to be put to death (Dt. 18:20-22). Furthermore, during Christ’s religious trial, the high priest Caiaphas accused Him of blaspheme, which was punishable by death under the law of Moses (Lev. 24:16; Mt. 26:65-66).
Dead Sea scrolls
Is Jesus mentioned in the Dead Sea scrolls (DSS)? Scholars have dated the scrolls from approximately 200 BC to 70 AD (the date of the destruction of Jerusalem by the Romans). According to scholars most of the scrolls were written before Christ’s birth and so we wouldn’t expect Jesus to be mentioned in them. That’s why most scholars have dismissed any connection between the community that hid the scrolls in caves at Qumran about 2,000 years ago and the earliest followers of Jesus. Therefore, they assume that Jesus isn’t mentioned in the Dead Sea scrolls. And this preconceived idea may influence how they translate the text of some of the scrolls.
It has been suggested that words such as “dove”, “nail”, “cross” and “mourning” in DSS fragment “4Q451” may refer to Jesus. And “11QT54” says that a person who is a “glutton and drunkard” and a traitor is to be crucified. But it is debatable as to whether these refer to Jesus or not.
Skeptics are biased towards doubting the existence of Jesus. Because the contents of these documents differ from their bias, they usually doubt the authenticity of these passages. But if we discard so many different passages, then we are in effect saying that any ancient document is unreliable and that we know very little about ancient history.
Because of the temporal spread of these documents, it’s unlikely that all the statements about Jesus were interpolated into the original texts. Together with the consistency between these passages, this is strong evidence of the existence of Jesus. The documents stated that:
– Jesus lived in Judea/Palestine.
– Jesus was a wise man and a teacher.
– Jesus did “surprising works” (miracles) which the Jews said was magic.
– Jesus was Jewish and had a brother called James.
– James (who was martyred in AD 62) was a contemporary of Josephus.
– Some people said Jesus was the Christ (that is, the Jewish Messiah).
– Jesus was accused by the Jews.
– Jesus was crucified under Pontius Pilate, during the reign of Tiberius.
– Jesus had followers (called Christians) who were persecuted for their faith in Christ.
– Early Christians believed Jesus was GOD.
– Early Christians upheld a high moral code.
– Early Christians met regularly to worship Jesus.
– Early Christians were persecuted and some were martyred.
– Christians were named after Christ.
– Within 85 years, Christianity spread from Judea to Asia Minor and Rome and the Christians in Rome were well-known, with many members, and with good internal organization.
So there is significant evidence outside the Bible for the existence of Jesus. This means that the story of Jesus isn’t a Christian myth or conspiracy. By the way, the mere existence of someone in history is (often) easily established on the basis of small textual samples (sometimes even a single name in a list or sentence). So, we are confident that Jesus lived in history. These historical sources rule out the option that the story of Jesus was a fabrication (it was made up).
There are no “contemporary” accounts of Jesus. But the fact is, almost no ancient historical figure has contemporary accounts of their existence, including Alexander the Great, and we don’t see anyone questioning his existence.
It’s also instructive to look at the “copy gap” (between the original autograph and the oldest manuscript) for these historical documents. For the works of Josephus in their original language of Greek, the copy gap was about 800 years and for the Annals of Tacitus it was about 1,000 years. On the other hand, for the New Testament, the copy gap was about 300 years – Codex Vaticanus was copied in 300-325 AD and Codex Sinaiticus in 330-360 AD. So the gap is significantly shorter for the New Testament. A longer gap means more copies of copies, which means more potential for copy errors to appear in the text. So the version of the New Testament we have today should be a more accurate copy of the original than is the case for these other Roman and Jewish historical documents.
Extracts from ancient Roman and Jewish extrabiblical literature confirm that there is a historical basis for the existence of Jesus outside the Bible and outside early church history. So the evidence that Jesus existed is conclusive. Furthermore, these independent extrabiblical sources are consistent with the biography of Jesus given in the gospels of the Bible. This means that the story of Jesus isn’t a Christian myth or conspiracy. And we are confident that the Jesus described in the Bible lived in history.
Appendix A: Pliny’s letter (AD 111)
“It is my rule, Your Majesty, to report to you anything that worries me, for I know well that you are best able to speed my hesitation or instruct me in my ignorance. I have never in the past been present at the investigations into Christians, and so I am at a loss to know the nature and extent of the normal questions and punishments.
I have also been seriously perplexed whether age should make some difference, or whether the very young should be treated in exactly the same way as the more mature. Should the penitent be pardoned, or should no mercy be shown a man who has recanted if he has really been a Christian? Should the mere name be reason enough for punishment however free from crime a man may be, or should only the sins and crimes that attend the name be punished?
Till I hear from you, I have adopted the following course towards those who have been brought before me as Christians. First, I have asked them if they were Christians. If they confessed that they were, I repeated, my question a second and a third time, accompanying it with threats of punishment. If they still persisted in their statements, I ordered them to be taken out (executed). For I was in no doubt that, whatever it was to which they were confessing, they had merited some punishment by their stubbornness and unbending obstinacy. There were others possessed by similar madness, but these I detailed to be sent to Rome, for they were Roman citizens.
Soon, as I investigated the matter, types began to multiply as so often happens, and charges started to spread. An anonymous notebook was presented with many names in it. Those who denied that they were or ever had been Christians I thought should be released, provided that they called on the gods in my presence, and offered incense and wine to your statue (which I had expressly brought in with the images of the gods for that very purpose), and, above all, if they renounced Christ, which no true Christian, I am told, can be made to do. Others informed against admitted that they were Christians but later denied it; they had been, but had given up, some three years past, some further back and one person as long as 25 years ago. All of them reverenced your statue and the images of the gods, and renounced Christ.
They stated that the sum total of their fault or error was as follows. On a fixed day they used to assemble before dawn to sing an antiphonal hymn to Christ as to a god, and to bind themselves by oath not for any criminal purpose, but to commit no fraud, no robbery or adultery, to bear no false witness, and not to deny any debt when asked to pay up. After this it was their custom to separate and to reassemble to eat a communion meal, all together and quite harmless. They claimed that they had stopped even that after my edict in which I followed your commands in banning society meetings. So I felt it all the more necessary to find out the truth under torture from two slave girls whom they called Deaconesses. But I found nothing but a depraved and groundless superstition.
So I postponed my inquiry to consult you. The matter seemed worth your attention, especially since the number of those slipping is great. Many people of all ages and classes and of both sexes are now being enticed into mortal peril and will be in the future. The superstition has spread like the plague, not only in the cities but in the villages and the countryside as well. I feel it must be stopped and checked. It is true that everyone is agreed that temples once deserted are now being attended once again, and that sacred ceremonies once neglected are again being performed. Victims for sacrifice are everywhere on sale, for which only an odd buyer could be found a short while ago. All this goes to show how many men could be saved if there is room for repentance.”
Appendix B: Emperor Trajan’s reply
“You have acted quite properly, Pliny, in examining the cases of those Christians brought before you. Nothing definite can be laid down as a general rule. They should not be hunted out. If accusations are made and they are found guilty, they must be punished.
But remember that a man may expect pardon from repentance if he denies that he is a Christian, and proves this to your satisfaction, that is by worshiping our gods, however much you may have suspected him in the past. Anonymous lists should have no part in any charge made. That is thoroughly bad practice and not in accordance with the spirit of the age.”
Written, January 2017
Also see: Jesus:history or myth?