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93 AD – Josephus Confirms Early Believers Had Faith That Drew Attention - But Will Ours Do the Same
93 AD – Josephus Confirms Early Believers Had Faith That Drew Attention - But Will Ours Do the Same
Metadata Package:
Outsider historian Josephus couldn’t ignore the Christians. In the late first century, his writings gave Rome’s perspective on the Jewish world—and in the process, confirmed the visible presence of Jesus’ followers. This episode explores what Josephus recorded, why it mattered to first-century faith, and how his testimony still challenges us today. Extended notes unpack Josephus’ references to Jesus, his view of Christians, and how early believers could not help being noticed. Make sure you Like, Share, Subscribe, Follow, Comment, and Review this episode and the entire COACH series.
Keywords:
Josephus, early Christians, 80 AD, Jewish War, Antiquities, Flavius Josephus, Rome, first century church, Christian witness, New Testament context, Jesus in history, Church history
Hashtags:
#ChurchHistory #Josephus #EarlyChurch #ChristianWitness
Description:
In the late first century, the Jewish historian Flavius Josephus sat down to record Rome’s wars and the story of his people. He never claimed to follow Jesus, yet his pen confirmed what the early church was already proclaiming—that Christ lived, His followers multiplied, and their faith could not be hidden. From his accounts of James the brother of Jesus, to references that point directly to the existence of Christians in the first century, Josephus gives us a powerful reminder: even an outsider could not tell the story of his age without mentioning them. In this episode, we’ll explore what Josephus recorded, why it matters for understanding the New Testament world, and how his writings reflect the undeniable impact of Christianity. If Christians then could not help but be noticed, what about us today? Like, share, and subscribe to COACH for more stories of faith’s foundations!
Chunk 1 — Cold Hook
It is 93 AD in Rome. The city still bears scars from Nero’s fire, and whispers of rebellion echo from Judea. At a desk sits Flavius Josephus [FLAY-vee-us jo-SEE-fus], a Jewish general turned Roman citizen. Before him are scrolls of memory—sieges, betrayals, the destruction of Jerusalem’s temple. His pen scratches across parchment, capturing not only the fate of his nation but also the rising presence of a strange new sect. Followers of a crucified man called Jesus. Outsiders, yes—but visible enough that Rome and Judea alike could not dismiss them. Josephus does not write as a believer, yet his words carry a weight that history cannot ignore. They show a world where the church’s faith could not stay hidden. But what exactly did this historian record—and why has his testimony endured for nearly two thousand years?
[AD BREAK]
Chunk 2 — Intro
From the That’s Jesus Channel, welcome to COACH — where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch. On Monday, we stay between 0–500 AD. In this episode, we explore the late first century when Josephus’ writings recorded events involving Christians, showing their faith could not be ignored even by outsiders.
Chunk 3 — Foundation
Flavius Josephus [FLAY-vee-us jo-SEE-fus] was born in Jerusalem around 37 AD, just a few years after Jesus’ crucifixion. He was a priest by birth, trained in Jewish law, and became a commander during the Jewish revolt against Rome. When Jerusalem fell in 70 AD, Josephus surrendered and surprisingly gained the favor of the Roman general Vespasian [ves-PAY-zhun], who would soon become emperor. From that point forward, Josephus lived in Rome as both a survivor and a voice for his people.
By the late 70s, Josephus had completed The Jewish War—a sweeping account of the revolt, the fall of the temple, and the devastating loss of Jewish life. Later, in the 90s, he would add Antiquities of the Jews, tracing Jewish history from creation down to his own era. These works were not only attempts to explain Jewish life to Roman readers, but also defenses of his people’s faith and endurance.
What makes Josephus’ writings so valuable to Christians is not that he believed in Jesus—he did not. It is that he could not tell the story of his century without mentioning Him. In his Antiquities, Josephus refers to James, calling him “the brother of Jesus who is called Christ.” Even in a work written for Rome’s elite, the name of Jesus appears.
Chunk 4 — Development
Josephus’ works give us more than passing references. In The Jewish War, he sets the stage of a land filled with messianic hopes, uprisings, and prophets who promised deliverance. Against this backdrop, the followers of Jesus did not vanish with His crucifixion. Other sources tell us they spread across cities, gathering in homes and drawing the attention of leaders. Josephus’ own focus was different, yet he still left behind brief lines that confirm their presence.
In Antiquities of the Jews, Josephus records the trial and execution of James, the brother of Jesus. He does not expand on the movement’s theology, but the very mention of James shows that Christians were significant enough to be remembered in the official story of Judea. Later in the same work, Josephus includes a passage known as the Testimonium Flavianum [tes-tee-MO-nee-um FLAY-vee-ah-num — “Flavian testimony”], a debated account that describes Jesus as a wise man, a doer of surprising works, and one who attracted many followers.
Scholars disagree over how much of that passage was Josephus’ original and how much may have been adjusted by later Christian copyists. But even the most cautious historians acknowledge that Josephus included references to Jesus. That means, by the late first century, Rome’s readers were hearing the name of Christ not only from believers but also from the pen of a Jewish historian loyal to Caesar.
Chunk 5 — Climax / Impact
By the time Josephus laid down his pen, the Jewish world had been shattered, the temple lay in ruins, and Rome ruled with unshakable power. Yet his writings reveal that one thing could not be erased: the memory of Jesus and His people. Josephus sought to defend his nation’s story, but in doing so, he preserved evidence that Christianity had already left its mark.
For Jewish readers, his mention of James underscored internal divisions about how to respond to Jesus’ followers. For Roman readers, the references showed that this was no fringe curiosity—it was noticeable enough to prompt official action and public attention. For us today, his testimony is an unexpected confirmation. A historian with no allegiance to the gospel still recorded that Christians were present, active, and unignorable in the first century.
And that raises a challenge: if even Josephus could not explain his times without mentioning Christ’s people, what does that say about the faith that lived so boldly then? Could history be written about our time without mentioning the church at all?
[AD BREAK]
Chunk 6 — Legacy & Modern Relevance
That question still echoes. Josephus’ testimony continues to shape how society talks about faith today. In classrooms, his passages are often the first non-biblical evidence students encounter that Jesus was a real figure in history. In public debate, both skeptics and believers cite him as a key witness to the presence of Christianity in the first century.
His testimony has become a bridge: historians may disagree about miracles, but they cannot erase the fact that Jesus and His people were recognized outside the church itself. That legacy reminds us that Christianity is not a story created in hindsight, but a movement acknowledged by those who stood outside it.
Josephus’ pen still speaks—forcing every generation to wrestle with Jesus’ place in history, and by extension, His place in our lives.
Chunk 7 — Reflection & Call to Action
Josephus wasn’t trying to honor Christians. He wasn’t writing to strengthen the church. Yet even as an outsider, he could not tell the story of his age without including them. Their faith was too visible to leave out.
And that presses on us. If someone wrote the story of our time, would they have to mention us? Would our devotion to Jesus be so evident that even those who do not believe would still have to take notice? Or would we slip so quietly into the culture around us that history could pass us by without a word?
The believers Josephus described were not flawless. They struggled, they suffered, and many were misunderstood. But they lived in such a way that the world could not ignore them. Can the same be said of us? When neighbors, coworkers, or even critics look at our lives, do they see something that unmistakably points to Christ?
Josephus forces us to ask: will our lives make Jesus unignorable—or will we fade into the background, leaving no trace that we ever bore His name?
Chunk 8 — Outro
If this story of Josephus challenged or encouraged you, like, comment and share it with a friend – they might really need to hear it. Leave a review on your podcast app! And don’t forget to follow COACH for more episodes every week. Check out the show notes! It has the full transcript and sources used for this episode. And, if you look closely, you’ll find some contrary opinions. We do that on purpose. The Amazon links can help you get resources for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases. You never know what we’ll cover next on COACH. Every episode dives into a different corner of church history. But on Monday, we stay between 0–500 AD. And if you’d rather access these stories on YouTube, check us out at the That’s Jesus Channel. Thanks for listening to COACH – where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch with the That’s Jesus Channel. Have a great day — and be blessed. I once tried to read Josephus straight through — it was like drinking from a fire hydrant.
Chunk 9a — Reference Quotes
Q1. “the brother of Jesus, who was called Christ, whose name was James” [Verbatim] Josephus’ reference to James. Flavius Josephus, Antiquities of the Jews 20.9.1, c. 93 AD.
Q2. “Now there was about this time Jesus, a wise man… for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure” [Verbatim, debated authenticity] The Testimonium Flavianum. Flavius Josephus, Antiquities of the Jews 18.3.3, c. 93 AD.
Q3. Josephus records unrest in Judea tied to different prophets and messianic figures, showing the environment where Christianity emerged [Generalized]. Flavius Josephus, The Jewish War, c. 75–79 AD.
Q4. Josephus’ description of Jerusalem’s destruction provides external confirmation of Jesus’ prophecy about the temple [Summarized]. Flavius Josephus, The Jewish War 6.4–6, c. 75–79 AD.
Q5. References to Christians in Josephus became one of the earliest non-Christian attestations to the presence of the church in the first century [Paraphrased]. Flavius Josephus, Antiquities of the Jews, c. 93 AD.
Chunk 9b — Reference Z-Notes (Zero Dispute Notes)
Z1. Flavius Josephus was born in Jerusalem in 37 AD and died around 100 AD. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z2. Josephus was a Jewish priest and Pharisee by training. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z3. Josephus fought against Rome during the Jewish revolt of 66–70 AD. Source: Flavius Josephus, The Jewish War, c. 75–79 AD.
Z4. After surrendering, Josephus was taken to Rome and became a Roman citizen under the Flavian emperors. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z5. Josephus wrote The Jewish War between 75–79 AD. Source: Flavius Josephus, The Jewish War, c. 75–79 AD.
Z6. Josephus wrote Antiquities of the Jews around 93–94 AD. Source: Flavius Josephus, Antiquities of the Jews, c. 93 AD.
Z7. Josephus makes reference to James, “the brother of Jesus, who was called Christ.” Source: Flavius Josephus, Antiquities of the Jews 20.9.1, c. 93 AD.
Z8. Josephus includes the passage known as the Testimonium Flavianum describing Jesus, though its precise wording is debated. Source: Flavius Josephus, Antiquities of the Jews 18.3.3, c. 93 AD.
Z9. Josephus described the destruction of Jerusalem and the burning of the temple in 70 AD. Source: Flavius Josephus, The Jewish War 6.4–6, c. 75–79 AD.
Z10. Josephus lived in Rome under imperial patronage until his death. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Chunk 9c — Reference POP (Parallel Orthodox Perspectives)
P1. The Roman historian Tacitus [TASS-i-tus], writing around 116 AD, records that “Christus, who suffered under Pontius Pilate,” was the founder of the Christian movement. Source: Tacitus, Annals 15.44, c. 116 AD.
P2. Pliny the Younger, a Roman governor, wrote to Emperor Trajan around 112 AD describing Christians who gathered weekly to sing hymns to Christ “as to a god.” Source: Pliny the Younger, Letters 10.96, c. 112 AD.
P3. Suetonius, another Roman historian, mentions disturbances in Rome “at the instigation of Chrestus,” likely referring to disputes over Christ among Jews in the city. Source: Suetonius, Life of Claudius 25.4, c. 120 AD.
P4. The Jewish Talmud, compiled later but reflecting earlier traditions, includes dismissive references to Jesus’ execution and His followers. Source: Babylonian Talmud, Sanhedrin 43a, compiled c. 200–500 AD with earlier traditions.
P5. The Roman satirist Lucian of Samosata [LOO-shun of sam-oh-SAH-tuh], mocking Christians in the second century, still acknowledged their devotion to “the man who was crucified in Palestine.” Source: Lucian, The Passing of Peregrinus, c. 165 AD.
Chunk 9d — Reference SCOP (Skeptical or Contrary Opinion Points)
S1. Some scholars argue that the Testimonium Flavianum in Josephus was heavily interpolated by later Christian scribes, claiming Josephus would not have written so positively about Jesus. Source: Bart D. Ehrman, Forged, 2011.
S2. A minority view holds that the entire James passage in Antiquities was a later Christian addition rather than an authentic line from Josephus. Source: Richard Carrier, On the Historicity of Jesus, 2014.
S3. Critics suggest that Christian copyists in the Middle Ages may have modified Josephus’ texts to strengthen apologetic arguments for Jesus’ existence. Source: Earl Doherty, The Jesus Puzzle, 1999.
S4. Mythicist writers claim that all apparent non-Christian references to Jesus—including Tacitus, Pliny, and Suetonius—are either forgeries or misinterpretations of unrelated figures. Source: Robert M. Price, The Christ-Myth Theory and Its Problems, 2011.
S5. Some skeptics argue Josephus’ silence on Christian theology proves he did not see Jesus’ followers as historically important, and that Christians later exaggerated his passing mentions. Source: G.A. Wells, The Jesus of the Early Christians, 1971.
Chunk 9e — Reference Sources List
As an Amazon Associate, I earn from qualifying purchases. Master Amazon Link Coming Soon
Flavius Josephus, The Jewish War, c. 75–79 AD, Penguin Classics, ISBN 9780140444209 (Q3, Q4, Z3, Z5, Z9).
Flavius Josephus, Antiquities of the Jews, c. 93 AD, Hendrickson Publishers, ISBN 9781565631670 (Q1, Q2, Q5, Z6, Z7, Z8).
Flavius Josephus, Life of Flavius Josephus, c. 95 AD, Harvard University Press (Loeb Classical Library), ISBN 9780674991936 (Z1, Z2, Z4, Z10).
Tacitus, Annals, c. 116 AD, Oxford University Press, ISBN 9780199536146 (P1).
Pliny the Younger, Letters, c. 112 AD, Penguin Classics, ISBN 9780140441277 (P2).
Suetonius, The Twelve Caesars, c. 120 AD, Penguin Classics, ISBN 9780140455168 (P3).
Babylonian Talmud, Sanhedrin, compiled c. 200–500 AD, translated by I. Epstein, Soncino Press, ISBN 9781879838280 (P4).
Lucian of Samosata, The Passing of Peregrinus, c. 165 AD, Harvard University Press (Loeb Classical Library), ISBN 9780674991820 (P5).
Bart D. Ehrman, Forged: Writing in the Name of God, 2011, HarperOne, ISBN 9780062012616 (S1).
Richard Carrier, On the Historicity of Jesus: Why We Might Have Reason for Doubt, 2014, Sheffield Phoenix Press, ISBN 9781909697492 (S2).
Earl Doherty, The Jesus Puzzle: Did Christianity Begin with a Mythical Christ?, 1999, Canadian Humanist Publications, ISBN 9780968601405 (S3).
Robert M. Price, The Christ-Myth Theory and Its Problems, 2011, American Atheist Press, ISBN 9781578840199 (S4).
G.A. Wells, The Jesus of the Early Christians, 1971, Pemberton Books, ISBN 9780301711999 (S5).
Chunk 10 — Equipment
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Apple iPhone 16 Pro Max (1TB)
Canon EOS R50
Canon EOS M50 Mark II
Dell Inspiron Laptop (17" screen)
HP Gaming Desktop
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Maono PD200X Microphone with Arm
Blue Yeti USB Microphone
Logitech MX Keys S Keyboard
Focusrite Scarlett Solo (4th Gen) USB Audio Interface
Logitech Ergo M575 Wireless Trackball Mouse
BenQ 24-Inch IPS Monitor
Manfrotto Compact Action Aluminum Tripod
Microsoft 365 Personal (subscription)
GVM 10-Inch Ring Light w/ Tripod
Weton Lightning to HDMI Adapter
ULANZI Smartphone Tripod Mount
Sony MDR-ZX110 Stereo Headphones
Nanoleaf Essentials Matter Smart A19 Bulb
Chunk 11 — Credits
Host: Bob Baulch
Producer: That’s Jesus Channel
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Chunk 12 — Social Links
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Chunk 13 — Small Group Guide
Summary:
Josephus, a Jewish historian writing under Rome, mentioned Jesus and His followers without believing in Him. His words show that the early church could not be erased from history. That legacy challenges us to live faithfully so Christ is seen through us today.
Scripture:
Matthew 5:14–16 — “You are the light of the world…”
Acts 4:13 — The boldness of ordinary believers made Christ visible.
Philippians 2:15 — “Shine as lights in the world.”
Questions:
Application:
Commit this week to one visible act of faith that points clearly to Jesus—something that cannot be ignored or hidden.
Prayer Point:
Pray that we would live as a community so faithful to Christ that even those who do not believe cannot tell the story of our time without noticing Him in us.
View all episodes
By That’s Jesus Channel / Bob Baulch93 AD – Josephus Confirms Early Believers Had Faith That Drew Attention - But Will Ours Do the Same
Metadata Package:
Outsider historian Josephus couldn’t ignore the Christians. In the late first century, his writings gave Rome’s perspective on the Jewish world—and in the process, confirmed the visible presence of Jesus’ followers. This episode explores what Josephus recorded, why it mattered to first-century faith, and how his testimony still challenges us today. Extended notes unpack Josephus’ references to Jesus, his view of Christians, and how early believers could not help being noticed. Make sure you Like, Share, Subscribe, Follow, Comment, and Review this episode and the entire COACH series.
Keywords:
Josephus, early Christians, 80 AD, Jewish War, Antiquities, Flavius Josephus, Rome, first century church, Christian witness, New Testament context, Jesus in history, Church history
Hashtags:
#ChurchHistory #Josephus #EarlyChurch #ChristianWitness
Description:
In the late first century, the Jewish historian Flavius Josephus sat down to record Rome’s wars and the story of his people. He never claimed to follow Jesus, yet his pen confirmed what the early church was already proclaiming—that Christ lived, His followers multiplied, and their faith could not be hidden. From his accounts of James the brother of Jesus, to references that point directly to the existence of Christians in the first century, Josephus gives us a powerful reminder: even an outsider could not tell the story of his age without mentioning them. In this episode, we’ll explore what Josephus recorded, why it matters for understanding the New Testament world, and how his writings reflect the undeniable impact of Christianity. If Christians then could not help but be noticed, what about us today? Like, share, and subscribe to COACH for more stories of faith’s foundations!
Chunk 1 — Cold Hook
It is 93 AD in Rome. The city still bears scars from Nero’s fire, and whispers of rebellion echo from Judea. At a desk sits Flavius Josephus [FLAY-vee-us jo-SEE-fus], a Jewish general turned Roman citizen. Before him are scrolls of memory—sieges, betrayals, the destruction of Jerusalem’s temple. His pen scratches across parchment, capturing not only the fate of his nation but also the rising presence of a strange new sect. Followers of a crucified man called Jesus. Outsiders, yes—but visible enough that Rome and Judea alike could not dismiss them. Josephus does not write as a believer, yet his words carry a weight that history cannot ignore. They show a world where the church’s faith could not stay hidden. But what exactly did this historian record—and why has his testimony endured for nearly two thousand years?
[AD BREAK]
Chunk 2 — Intro
From the That’s Jesus Channel, welcome to COACH — where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch. On Monday, we stay between 0–500 AD. In this episode, we explore the late first century when Josephus’ writings recorded events involving Christians, showing their faith could not be ignored even by outsiders.
Chunk 3 — Foundation
Flavius Josephus [FLAY-vee-us jo-SEE-fus] was born in Jerusalem around 37 AD, just a few years after Jesus’ crucifixion. He was a priest by birth, trained in Jewish law, and became a commander during the Jewish revolt against Rome. When Jerusalem fell in 70 AD, Josephus surrendered and surprisingly gained the favor of the Roman general Vespasian [ves-PAY-zhun], who would soon become emperor. From that point forward, Josephus lived in Rome as both a survivor and a voice for his people.
By the late 70s, Josephus had completed The Jewish War—a sweeping account of the revolt, the fall of the temple, and the devastating loss of Jewish life. Later, in the 90s, he would add Antiquities of the Jews, tracing Jewish history from creation down to his own era. These works were not only attempts to explain Jewish life to Roman readers, but also defenses of his people’s faith and endurance.
What makes Josephus’ writings so valuable to Christians is not that he believed in Jesus—he did not. It is that he could not tell the story of his century without mentioning Him. In his Antiquities, Josephus refers to James, calling him “the brother of Jesus who is called Christ.” Even in a work written for Rome’s elite, the name of Jesus appears.
Chunk 4 — Development
Josephus’ works give us more than passing references. In The Jewish War, he sets the stage of a land filled with messianic hopes, uprisings, and prophets who promised deliverance. Against this backdrop, the followers of Jesus did not vanish with His crucifixion. Other sources tell us they spread across cities, gathering in homes and drawing the attention of leaders. Josephus’ own focus was different, yet he still left behind brief lines that confirm their presence.
In Antiquities of the Jews, Josephus records the trial and execution of James, the brother of Jesus. He does not expand on the movement’s theology, but the very mention of James shows that Christians were significant enough to be remembered in the official story of Judea. Later in the same work, Josephus includes a passage known as the Testimonium Flavianum [tes-tee-MO-nee-um FLAY-vee-ah-num — “Flavian testimony”], a debated account that describes Jesus as a wise man, a doer of surprising works, and one who attracted many followers.
Scholars disagree over how much of that passage was Josephus’ original and how much may have been adjusted by later Christian copyists. But even the most cautious historians acknowledge that Josephus included references to Jesus. That means, by the late first century, Rome’s readers were hearing the name of Christ not only from believers but also from the pen of a Jewish historian loyal to Caesar.
Chunk 5 — Climax / Impact
By the time Josephus laid down his pen, the Jewish world had been shattered, the temple lay in ruins, and Rome ruled with unshakable power. Yet his writings reveal that one thing could not be erased: the memory of Jesus and His people. Josephus sought to defend his nation’s story, but in doing so, he preserved evidence that Christianity had already left its mark.
For Jewish readers, his mention of James underscored internal divisions about how to respond to Jesus’ followers. For Roman readers, the references showed that this was no fringe curiosity—it was noticeable enough to prompt official action and public attention. For us today, his testimony is an unexpected confirmation. A historian with no allegiance to the gospel still recorded that Christians were present, active, and unignorable in the first century.
And that raises a challenge: if even Josephus could not explain his times without mentioning Christ’s people, what does that say about the faith that lived so boldly then? Could history be written about our time without mentioning the church at all?
[AD BREAK]
Chunk 6 — Legacy & Modern Relevance
That question still echoes. Josephus’ testimony continues to shape how society talks about faith today. In classrooms, his passages are often the first non-biblical evidence students encounter that Jesus was a real figure in history. In public debate, both skeptics and believers cite him as a key witness to the presence of Christianity in the first century.
His testimony has become a bridge: historians may disagree about miracles, but they cannot erase the fact that Jesus and His people were recognized outside the church itself. That legacy reminds us that Christianity is not a story created in hindsight, but a movement acknowledged by those who stood outside it.
Josephus’ pen still speaks—forcing every generation to wrestle with Jesus’ place in history, and by extension, His place in our lives.
Chunk 7 — Reflection & Call to Action
Josephus wasn’t trying to honor Christians. He wasn’t writing to strengthen the church. Yet even as an outsider, he could not tell the story of his age without including them. Their faith was too visible to leave out.
And that presses on us. If someone wrote the story of our time, would they have to mention us? Would our devotion to Jesus be so evident that even those who do not believe would still have to take notice? Or would we slip so quietly into the culture around us that history could pass us by without a word?
The believers Josephus described were not flawless. They struggled, they suffered, and many were misunderstood. But they lived in such a way that the world could not ignore them. Can the same be said of us? When neighbors, coworkers, or even critics look at our lives, do they see something that unmistakably points to Christ?
Josephus forces us to ask: will our lives make Jesus unignorable—or will we fade into the background, leaving no trace that we ever bore His name?
Chunk 8 — Outro
If this story of Josephus challenged or encouraged you, like, comment and share it with a friend – they might really need to hear it. Leave a review on your podcast app! And don’t forget to follow COACH for more episodes every week. Check out the show notes! It has the full transcript and sources used for this episode. And, if you look closely, you’ll find some contrary opinions. We do that on purpose. The Amazon links can help you get resources for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases. You never know what we’ll cover next on COACH. Every episode dives into a different corner of church history. But on Monday, we stay between 0–500 AD. And if you’d rather access these stories on YouTube, check us out at the That’s Jesus Channel. Thanks for listening to COACH – where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch with the That’s Jesus Channel. Have a great day — and be blessed. I once tried to read Josephus straight through — it was like drinking from a fire hydrant.
Chunk 9a — Reference Quotes
Q1. “the brother of Jesus, who was called Christ, whose name was James” [Verbatim] Josephus’ reference to James. Flavius Josephus, Antiquities of the Jews 20.9.1, c. 93 AD.
Q2. “Now there was about this time Jesus, a wise man… for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure” [Verbatim, debated authenticity] The Testimonium Flavianum. Flavius Josephus, Antiquities of the Jews 18.3.3, c. 93 AD.
Q3. Josephus records unrest in Judea tied to different prophets and messianic figures, showing the environment where Christianity emerged [Generalized]. Flavius Josephus, The Jewish War, c. 75–79 AD.
Q4. Josephus’ description of Jerusalem’s destruction provides external confirmation of Jesus’ prophecy about the temple [Summarized]. Flavius Josephus, The Jewish War 6.4–6, c. 75–79 AD.
Q5. References to Christians in Josephus became one of the earliest non-Christian attestations to the presence of the church in the first century [Paraphrased]. Flavius Josephus, Antiquities of the Jews, c. 93 AD.
Chunk 9b — Reference Z-Notes (Zero Dispute Notes)
Z1. Flavius Josephus was born in Jerusalem in 37 AD and died around 100 AD. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z2. Josephus was a Jewish priest and Pharisee by training. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z3. Josephus fought against Rome during the Jewish revolt of 66–70 AD. Source: Flavius Josephus, The Jewish War, c. 75–79 AD.
Z4. After surrendering, Josephus was taken to Rome and became a Roman citizen under the Flavian emperors. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Z5. Josephus wrote The Jewish War between 75–79 AD. Source: Flavius Josephus, The Jewish War, c. 75–79 AD.
Z6. Josephus wrote Antiquities of the Jews around 93–94 AD. Source: Flavius Josephus, Antiquities of the Jews, c. 93 AD.
Z7. Josephus makes reference to James, “the brother of Jesus, who was called Christ.” Source: Flavius Josephus, Antiquities of the Jews 20.9.1, c. 93 AD.
Z8. Josephus includes the passage known as the Testimonium Flavianum describing Jesus, though its precise wording is debated. Source: Flavius Josephus, Antiquities of the Jews 18.3.3, c. 93 AD.
Z9. Josephus described the destruction of Jerusalem and the burning of the temple in 70 AD. Source: Flavius Josephus, The Jewish War 6.4–6, c. 75–79 AD.
Z10. Josephus lived in Rome under imperial patronage until his death. Source: Flavius Josephus, Life of Flavius Josephus, c. 95 AD.
Chunk 9c — Reference POP (Parallel Orthodox Perspectives)
P1. The Roman historian Tacitus [TASS-i-tus], writing around 116 AD, records that “Christus, who suffered under Pontius Pilate,” was the founder of the Christian movement. Source: Tacitus, Annals 15.44, c. 116 AD.
P2. Pliny the Younger, a Roman governor, wrote to Emperor Trajan around 112 AD describing Christians who gathered weekly to sing hymns to Christ “as to a god.” Source: Pliny the Younger, Letters 10.96, c. 112 AD.
P3. Suetonius, another Roman historian, mentions disturbances in Rome “at the instigation of Chrestus,” likely referring to disputes over Christ among Jews in the city. Source: Suetonius, Life of Claudius 25.4, c. 120 AD.
P4. The Jewish Talmud, compiled later but reflecting earlier traditions, includes dismissive references to Jesus’ execution and His followers. Source: Babylonian Talmud, Sanhedrin 43a, compiled c. 200–500 AD with earlier traditions.
P5. The Roman satirist Lucian of Samosata [LOO-shun of sam-oh-SAH-tuh], mocking Christians in the second century, still acknowledged their devotion to “the man who was crucified in Palestine.” Source: Lucian, The Passing of Peregrinus, c. 165 AD.
Chunk 9d — Reference SCOP (Skeptical or Contrary Opinion Points)
S1. Some scholars argue that the Testimonium Flavianum in Josephus was heavily interpolated by later Christian scribes, claiming Josephus would not have written so positively about Jesus. Source: Bart D. Ehrman, Forged, 2011.
S2. A minority view holds that the entire James passage in Antiquities was a later Christian addition rather than an authentic line from Josephus. Source: Richard Carrier, On the Historicity of Jesus, 2014.
S3. Critics suggest that Christian copyists in the Middle Ages may have modified Josephus’ texts to strengthen apologetic arguments for Jesus’ existence. Source: Earl Doherty, The Jesus Puzzle, 1999.
S4. Mythicist writers claim that all apparent non-Christian references to Jesus—including Tacitus, Pliny, and Suetonius—are either forgeries or misinterpretations of unrelated figures. Source: Robert M. Price, The Christ-Myth Theory and Its Problems, 2011.
S5. Some skeptics argue Josephus’ silence on Christian theology proves he did not see Jesus’ followers as historically important, and that Christians later exaggerated his passing mentions. Source: G.A. Wells, The Jesus of the Early Christians, 1971.
Chunk 9e — Reference Sources List
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Flavius Josephus, The Jewish War, c. 75–79 AD, Penguin Classics, ISBN 9780140444209 (Q3, Q4, Z3, Z5, Z9).
Flavius Josephus, Antiquities of the Jews, c. 93 AD, Hendrickson Publishers, ISBN 9781565631670 (Q1, Q2, Q5, Z6, Z7, Z8).
Flavius Josephus, Life of Flavius Josephus, c. 95 AD, Harvard University Press (Loeb Classical Library), ISBN 9780674991936 (Z1, Z2, Z4, Z10).
Tacitus, Annals, c. 116 AD, Oxford University Press, ISBN 9780199536146 (P1).
Pliny the Younger, Letters, c. 112 AD, Penguin Classics, ISBN 9780140441277 (P2).
Suetonius, The Twelve Caesars, c. 120 AD, Penguin Classics, ISBN 9780140455168 (P3).
Babylonian Talmud, Sanhedrin, compiled c. 200–500 AD, translated by I. Epstein, Soncino Press, ISBN 9781879838280 (P4).
Lucian of Samosata, The Passing of Peregrinus, c. 165 AD, Harvard University Press (Loeb Classical Library), ISBN 9780674991820 (P5).
Bart D. Ehrman, Forged: Writing in the Name of God, 2011, HarperOne, ISBN 9780062012616 (S1).
Richard Carrier, On the Historicity of Jesus: Why We Might Have Reason for Doubt, 2014, Sheffield Phoenix Press, ISBN 9781909697492 (S2).
Earl Doherty, The Jesus Puzzle: Did Christianity Begin with a Mythical Christ?, 1999, Canadian Humanist Publications, ISBN 9780968601405 (S3).
Robert M. Price, The Christ-Myth Theory and Its Problems, 2011, American Atheist Press, ISBN 9781578840199 (S4).
G.A. Wells, The Jesus of the Early Christians, 1971, Pemberton Books, ISBN 9780301711999 (S5).
Chunk 10 — Equipment
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Apple iPhone 16 Pro Max (1TB)
Canon EOS R50
Canon EOS M50 Mark II
Dell Inspiron Laptop (17" screen)
HP Gaming Desktop
Adobe Premiere Pro (subscription)
Elgato HD60 S+
Maono PD200X Microphone with Arm
Blue Yeti USB Microphone
Logitech MX Keys S Keyboard
Focusrite Scarlett Solo (4th Gen) USB Audio Interface
Logitech Ergo M575 Wireless Trackball Mouse
BenQ 24-Inch IPS Monitor
Manfrotto Compact Action Aluminum Tripod
Microsoft 365 Personal (subscription)
GVM 10-Inch Ring Light w/ Tripod
Weton Lightning to HDMI Adapter
ULANZI Smartphone Tripod Mount
Sony MDR-ZX110 Stereo Headphones
Nanoleaf Essentials Matter Smart A19 Bulb
Chunk 11 — Credits
Host: Bob Baulch
Producer: That’s Jesus Channel
Topic Support: Assisted by Copilot (Microsoft Corp) for aligning topics to timelines
Research Support: Assisted by Perplexity.ai (AI Chatbot) for facts and sources
Script Support: Assisted by ChatGPT (OpenAI) for script pacing and coherence
Verification Support: Assisted by Grok (xAI) for fact-checking and validation
Digital License: Audio 1 – Background Music: “Background Music Soft Calm” by INPLUSMUSIC, Pixabay Content License, Composer: Poradovskyi Andrii (BMI IPI Number: 01055591064), Source: Pixabay, YouTube: INPLUSMUSIC Channel, Instagram: @inplusmusic
Digital License: Audio 2 – Crescendo: “Epic Trailer Short 0022 Sec” by BurtySounds, Pixabay Content License, Source: Pixabay
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Production Note: Audio and video elements integrated in post-production without in-script cues.
Chunk 12 — Social Links
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Chunk 13 — Small Group Guide
Summary:
Josephus, a Jewish historian writing under Rome, mentioned Jesus and His followers without believing in Him. His words show that the early church could not be erased from history. That legacy challenges us to live faithfully so Christ is seen through us today.
Scripture:
Matthew 5:14–16 — “You are the light of the world…”
Acts 4:13 — The boldness of ordinary believers made Christ visible.
Philippians 2:15 — “Shine as lights in the world.”
Questions:
Application:
Commit this week to one visible act of faith that points clearly to Jesus—something that cannot be ignored or hidden.
Prayer Point:
Pray that we would live as a community so faithful to Christ that even those who do not believe cannot tell the story of our time without noticing Him in us.