04/04/2026
Top 10 non-Christian sources referring to Christ in the 1st and early 2nd century.
The New Testament is the primary and most detailed source testifying to Jesus and who he was. However several non-Christian writers of the first century and early second century make reference to Jesus, his identity, and what early Christians believed about him.
Below is a list of the earliest known non-Christian sources:
1. Tacitus (c. A.D. 56–120)
* The Roman historian confirms Jesus (Christus) suffered the extreme penalty under Pontius Pilate during the reign of Tiberius.
* Reference: Annals 15.44
* Quote (summary): Mentions “Christus,” who suffered the “extreme penalty” (crucifixion) under Pontius Pilate during the reign of Tiberius, and that the “pernicious superstition” spread from Judea to Rome.
* Date: Written c. A.D. 115, so early second century, but based on first-century events.
Conclusion: Highly credible historical reference to Jesus’ crucifixion.
2. Flavius Josephus (c. A.D. 37–100)
* A Jewish historian who refers to Jesus as a wise man and notes his crucifixion and the belief among his disciples that he appeared alive after three days.
* Reference: Antiquities of the Jews18.3.3 and 20.9.1
* Quote (summary): Refers to Jesus as a wise man, notes His crucifixion under Pilate, and mentions “James, the brother of Jesus who was called Christ.”
* Date: Written around A.D. 93.
Some Christian interpolations exist in Antiquities 18.3.3, but the core reference is accepted as authentic by most scholars.
Conclusion: Strong historical evidence for Jesus’ existence and crucifixion.
3. Suetonius (c. A.D. 69–122)
* A Roman historian who mentions disturbances among Jews caused by "Chrestus" (Christ), leading to their expulsion from Rome.
* Reference: Lives of the Twelve Caesars (Claudius 25.4)
* Quote (summary): Mentions disturbances among Jews in Rome “at the instigation of Chrestus.”
* Date: Written around A.D. 120.
“Chrestus” may refer to Christ or another person; scholars debate this.
Conclusion: A strong argument this refers to Christ; credible but ambiguous.
4. Pliny the Younger (c. A.D. 61–113)
* The Roman governor who wrote about early Christians meeting to sing hymns to Christ as to a God.
* Reference: Letters 10.96–97 (to Emperor Trajan)
* Quote (summary): Describes Christians worshiping Christ “as to a god,” meeting before dawn, and living morally.
* Date: Written c. A.D. 112.
Conclusion: Strong evidence of early Christian worship of Jesus as divine.
5. Mara bar Serapion (c. A.D. 73–100)
* A philosopher who writes of the "wise King" of the Jews killed by his people.
* Reference: Letter to His Son (British Museum Syriac Manuscript 14,658)
* Quote (summary): Refers to the “wise king” of the Jews executed by them, whose teachings lived on.
* Date: Late first century.
Conclusion: Indirect but credible reference to Jesus.
6. Lucian of Samosata (c. A.D. 125–180)
* A Greek satirist who mocked Christians for worshipping a man who was crucified.
* Reference: The Death of Peregrinus
* Quote (summary): Mocks Christians for worshiping “that crucified sophist” and following his teachings.
* Date: Mid-second century.
Conclusion: Credible but later (not first century).
7. Celsus (c. A.D. 175)
* A Greek philosopher whose arguments against Christianity confirm early beliefs in Jesus' virgin birth, miracles, and claims of divinity.
* Reference: The True Doctrine (known through Origen’s Contra Celsum)
* Quote (summary): Criticizes Jesus’ virgin birth, miracles, and claims of divinity.
* Date: Late second century.
Conclusion: Valuable for confirming early Christian beliefs, but not first century.
8. Phlegon of Tralles (c. A.D. 80–140)
* A writer who refers to the darkness and earthquake at the time of the crucifixion. (Note: Grouped with Phalus/Julius Africanus in discussion)
* Reference: Chronicles (fragments quoted by Origen and Julius Africanus)
* Quote (summary): Mentions an eclipse and earthquake during the reign of Tiberius, coinciding with Jesus’ crucifixion.
* Date: Early second century.
Conclusion: Possible reference to events at the crucifixion; credible but indirect.
9. Thallus (sometimes spelled “Phalus”)
* A non-Christian writer who discussed the darkness during the crucifixion.
* Reference: Cited by Julius Africanus(as above)
* Quote (summary): Attempts to explain the darkness at Jesus’ death as a solar eclipse.
* Date: c. A.D. 52.
Conclusion: Earliest known non-Christian reference to the crucifixion.
10. The Babylonian Talmud (c. A.D. 70–500)
* Name: The Babylonian Talmud (Jewish rabbinic text)
* Reference: Sanhedrin 43a (baraita)
* Quote (summary):
“On the eve of Passover they hanged Yeshu (Jesus). A herald went out before him for forty days, saying, ‘He is going to be stoned because he practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor, let him come forward.’ But since nothing was brought forward in his favor, they hanged him on the eve of Passover.”
* Approximate Date: Oral tradition from the early 2nd century A.D.; compiled in written form between A.D. 200–500.
* Significance:
While the Babylonian Talmud was compiled centuries later, this specific passage (a baraita) is considered to preserve much older oral traditions dating back to the early second century. It reflects a hostile Jewish remembrance of Jesus’ ex*****on at Passover and accusations that He practiced “sorcery” — an indirect confirmation of His reputation for performing miracles.
Conclusion:
Without the New Testament, non-Christian sources state the following:
In Judea, Jesus called the Christ (Josephus), was a wise teacher who proclaimed truth and righteousness (Mara bar Serapion). He performed miracles, though some accused Him of sorcery (Josephus, Talmud). He was condemned by the Roman governor Pontius Pilate and crucified during Tiberius’s reign at Passover (Tacitus, Josephus, Talmud). There was a darkness and an earthquake at His death (Thallus, Phlegon). His followers claimed He rose from the dead (Josephus), worshiped Him as divine (Pliny), and spread His teachings throughout the Roman Empire (Suetonius), remaining faithful even unto death (Lucian, Celsus).
