The Antiquities of the Jews by Josephus

🧭 Introduction

The historical figure of Jesus Christ is frequently discussed not only within Christian theological circles but also among secular historians. One of the most compelling arguments for the historical existence of Jesus is the documentation from non-Christian sources. Chief among these is the work of the Jewish historian Flavius Josephus, particularly his extensive chronicle The Antiquities of the Jews, written around 93–94 AD. Commissioned by Caesar Vespasian, Josephus’s writings carry weight and are considered authoritative records of first-century Jewish history.

Josephus’s writings—widely regarded as authentic and virtually undisputed by historians—offer non-Christian, first-century confirmation of key facts about Jesus’s life, crucifixion under Pontius Pilate, and the emergence of early Christianity. This extra-biblical evidence is considered foundational by virtually all serious scholars, regardless of their religious beliefs.

📜 The Testimonium Flavianum

In Book 18, Chapter 3, Section 3 of Antiquities, Josephus includes a highly cited reference to Jesus:

“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 of the 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 the first did not forsake him; for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.” — Josephus 18.3.3

This passage—commonly known as the Testimonium Flavianum—has been the subject of extensive scholarly debate. While many historians accept the core of the passage as authentic, some argue that later Christian scribes may have modified certain portions, especially the parts where Josephus appears to affirm Jesus as the Messiah.

Yet this concern is based largely on stylistic analysis and theological tension, rather than any concrete manuscript evidence. In fact, the lack of textual proof is what scholars call an argument from silence—a critique based on what’s not found rather than what is found in the text. This significantly weakens the claim of deliberate Christian insertion.

Importantly, the central historical assertion—that Jesus was crucified under Pontius Pilate—is consistently affirmed across Christian and non-Christian sources alike, and remains virtually undisputed among modern historians, regardless of religious affiliation.

🧱 The Reference to James, Brother of Jesus

Another notable mention comes from Antiquities Book 20, Chapter 9, where Josephus discusses the martyrdom of James:

“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… he delivered them to be stoned.” — Josephus 20.9.1

This passage is nearly universally accepted by scholars—both secular and religious—as authentic and original. Its reference to “James, the brother of Jesus, who was called Christ” is clear, specific, and embedded in a larger narrative that bears all the marks of historical credibility. The account of James’s stoning in 62 AD is corroborated by its alignment with known political and religious dynamics of the time. As such, this text stands as one of the most compelling extra-biblical attestations of both Jesus’s historical existence and his familial ties, providing a strong anchor point for the historical Jesus within first-century Jewish records.

💧 Reference to John the Baptist

Josephus also writes about John the Baptist in Antiquities Book 18, Chapter 5:

“Herod slew him, who was a good man, and commanded the Jews to exercise virtue… Now when many others came in crowds about him… Herod… thought it best, by putting him to death, to prevent any mischief he might cause… Accordingly he was sent a prisoner… and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod…” — Josephus 18.5.2

This account of John the Baptist’s execution is widely accepted as authentic by both Christian and non-Christian scholars. It supports the Gospels’ depiction of John as a prominent moral and religious teacher who ultimately posed a political threat to Herod.

🏛️ Conclusion: Scholarly Consensus and Historical Significance

Together, these three references from Josephus’s Antiquities form a strong body of non-Christian testimony to the existence and influence of Jesus, his family, and his followers. While debate continues regarding the extent of possible Christian influence in the Testimonium Flavianum, the core historical facts—Jesus’s crucifixion under Pilate, James’s execution, and John the Baptist’s death—are broadly affirmed by scholars across the ideological spectrum.

Furthermore, these evidences align with what scholar Gary Habermas calls the “minimal facts” approach to historical Jesus studies—highlighting the most universally agreed-upon elements of Jesus’s life and influence, even among skeptics. Josephus’s accounts serve as an essential anchor for this line of reasoning.

📚 References

1. Josephus, Flavius.Antiquities of the Jews. Translated by William Whiston. Written c. 93–94 AD.
   • Key passages: Book 18.3.3 (Testimonium Flavianum), Book 20.9.1 (James, brother of Jesus), Book 18.5.2 (John the Baptist).
   • Online text: http://www.sacred-texts.com/jud/josephus/ant-1.htm
2. Habermas, Gary R.The Historical Jesus: Ancient Evidence for the Life of Christ. Joplin, MO: College Press Publishing, 1996.
   • A foundational work outlining the “minimal facts” approach, which emphasizes historically accepted events surrounding Jesus’s life, death, and the early Christian movement.
3. Meier, John P.A Marginal Jew: Rethinking the Historical Jesus, Vol. 1. New York: Doubleday, 1991.
   • A detailed and widely respected critical examination of Jesus in historical context, including discussion of non-Christian sources like Josephus. Meier affirms the authenticity of the James passage (20.9.1).