Is Jesus REAL!

Jesus of Nazareth is one of the most historically referenced figures from antiquity, and there are several notable extra-biblical sources that mention him. These accounts come from Roman, Jewish, and other non-Christian writers, mostly from the first and second centuries. Keep in mind Jesus was crucified between 30 AD and 33AD according to most sources. Here’s a breakdown:

Roman Sources

• Tacitus (c. AD 56–120): In his Annals, Tacitus refers to Jesus’ execution under Pontius Pilate during the reign of Tiberius, and mentions the persecution of Christians in Rome as a result of their beliefs.
• Suetonius (c. AD 69–122): In Lives of the Caesars, he refers to disturbances caused by “Chrestus” (likely a misspelling of Christ) in Rome, which some interpret as a reference to early Christian activity.
• Pliny the Younger (c. AD 61–113): In a letter to Emperor Trajan, Pliny describes Christians worshiping Christ “as a god,” and notes their moral conduct and communal gatherings.

Jewish Sources

• Josephus (c. AD 37–100): A Jewish historian who wrote Antiquities of the Jews. He mentions Jesus twice:
  • One passage refers to James, “the brother of Jesus who was called Christ”, which is widely accepted as authentic.
  • The other, known as the Testimonium Flavianum, describes Jesus as a wise teacher and miracle worker. While parts of it may have been altered by later Christian editors, scholars generally agree that Josephus originally did mention Jesus.

Other Mentions

• The Babylonian Talmud: Contains brief and hostile references to Jesus, likely written down centuries later but based on earlier oral traditions. These are not flattering and reflect Jewish opposition to early Christianity.
• Mara bar Serapion: A Syrian philosopher writing sometime after AD 70, he refers to the execution of “the wise king” of the Jews, which many interpret as a reference to Jesus.

These sources don’t confirm Christian theology, but they do affirm that Jesus was a real historical figure who was crucified and had a significant following.

It’s a fascinating mix of textual analysis, archaeology, and a bit of detective work, but let’s take a look at how historians dig into the texts.

How Historians Evaluate the Sources

1. Multiple Attestation If a saying or event appears in multiple independent sources (like Paul’s letters, the Synoptic Gospels, and Josephus), it’s more likely to be authentic. For example, Jesus’ crucifixion under Pontius Pilate is mentioned by Tacitus, Josephus, and the Gospels—so historians treat that as historically solid.
2. Criterion of Embarrassment If a detail would have been awkward or inconvenient for early Christians to invent, it’s probably true. Jesus’ baptism by John (a subordinate act) and his crucifixion (a shameful death) are examples. These events don’t serve theological agendas well, so they’re unlikely to be fabrications.
3. Contextual Credibility Does the story fit the cultural, political, and religious context of first-century Judea? Jesus’ teachings about the Kingdom of God, his conflicts with Pharisees, and his execution by Roman authorities all align with what we know about that time.
4. Early Sources Paul’s letters were written within 20–30 years of Jesus’ death. That’s incredibly close by ancient standards. Paul doesn’t quote Jesus much, but he confirms key facts: Jesus was crucified, had followers, and was believed to have risen.

What Most Scholars Agree On

Even secular historians generally accept:

• Jesus was a Jewish preacher in Galilee.
• He was baptized by John the Baptist.
• He taught in parables and had a reputation as a healer.
• He was crucified under Pontius Pilate.
• His followers believed he rose from the dead.

What’s debated is the supernatural stuff—miracles, resurrection, virgin birth. Historians don’t usually affirm those because they fall outside the scope of historical methodology. This is where we are asked to go on FAITH.

Faith: The Unseen Path We’re Asked to Walk

In the biblical narrative, faith isn’t just a virtue—it’s the very foundation of relationship with God. From Genesis to Revelation, we see a consistent theme: God invites humanity to trust Him, even when the road ahead is unclear.

Hebrews 11:1 defines faith as “the assurance of things hoped for, the conviction of things not seen.” This isn’t blind optimism. It’s a deep-rooted confidence in the character of God—His promises, His presence, and His purpose—even when circumstances seem to contradict them.

Think of Abraham, who left everything familiar because he believed in a promise he couldn’t yet see. Or Moses, who stood before the Red Sea with nothing but trust in God’s deliverance. Or Mary, who accepted a divine calling that defied logic and social norms. These weren’t acts of certainty—they were acts of surrender.

In the New Testament, Jesus repeatedly calls people to believe before they see. “Blessed are those who have not seen and yet have believed” (John 20:29). Faith becomes the bridge between human limitation and divine possibility.

And Paul, who once persecuted Christians, later writes in Ephesians 2:8–9: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God.” Faith isn’t earned. It’s received. It’s the posture of the heart that says, “I trust You, even when I don’t understand.”