Historicity of Jesus Christ

Almost a third of the humanity believe that Jesus Christ lived on this earth like any other human being, more than two thousand years ago. His name in Hebrew was Yeshua. He was known by his followers as Christ or the Hebrew Messiah. They need no historical evidence for it; for them it is a matter of faith. But beyond this faith, is there are any historical evidence for his life on this earth? This is what we discuss in this short study. 

I am not providing any fresh evidence in this study. There are well known and long established sufficient historical proof to the life of Jesus. Within in a few decades of his life, he is mentioned by the Jewish and Roman historians and in a dozens of Christian writings.

Scholars who have investigated the historicity of Jesus followed standard historical criteria to verify and reconstruct the life of Jesus. They differ on the beliefs and teachings of Jesus and the accuracy of the narrations of the incidents in the gospels. But all of them approve the historicity of Jesus. They confirm that Jesus is not a myth or legend.

 False archeological evidences

But all the physical evidences like relics paraded in churches all over Europe do not stand against a scientific scrutiny. The clothes, thorns and wooden pieces displayed in worship places have nothing to do with the real Jesus. Moreover these false physical relics are doing harm to the scientific pursuit for the historicity of Jesus. They are beneficial only to atheists and enemies of Christianity to argue against the historical Jesus.

In fact, there is no historical or scientific physical or archaeological evidence for the existence of Jesus. The family of Joseph might have been a peasant family who later turned to the work of carpentry. Peasants are poor people and they don’t normally leave an archaeological trail. But the lack of evidence does not mean a person at the time didn’t exist. It only means that he, like 99.9% of the people lived at the time, left no archaeological record.

 Shroud of Turin

Perhaps the most famous religious relic in the world is the Shroud of Turin. It is believed by many to be the burial cloth of Jesus which was used to wrap his body, when he was placed in the tomb. The cloth is a linen blanket, 14 foot long and 4 foot wide. It bears the ghostly image of a man's body. It has been worshipped by millions of pilgrims in a cathedral in Turin, Italy.

But scientifically speaking, the Shroud of Turin is a medieval counterfeit. It does not correspond to a first-century fabric, that type of cloth was invented centuries later. The image does not correspond to a man from the first century, stature and the physiognomy of the image don’t match the average Galilee of that time. The cloth does not match the way the Jews wrap a dead body. They did not wrap a dead body with a single piece of cloth. They wrap around the body with many pieces of clothes.

Radiocarbon dating of the shroud has revealed that it does not date to the time of Christ. It may be dated somewhere in the 14th century. And it is interesting to note that the Shroud first appeared in historical records in the 14th century only. The Shroud was subjected to DNA analysis in 2015. The result was that the shroud contains genetic material from multiple people of different ethnic backgrounds, from Western Europe to the Near East, Arabia and India. In a document written in 1390, Bishop Pierre d'Arcis of France claimed the image of Jesus on the cloth was "cunningly painted," a fact "attested by the artist who painted it."

Today, the Catholic Church does not officially endorse the Shroud of Turin as authentic. But they have not denied its holiness. Many Catholic Church leaders have indicated that they personally believe in its holiness. Pope Benedict XVI stated that it was something that “no human artistry was capable of producing” and an “icon of Holy Saturday”.

The Nails of the Cross

 Another physical evidence displayed in some places in Europe is the nails used to crucify Jesus. In 1911, English liturgical scholar Herbert Thurston, who is a Catholic Jesuit priest, counted all the nails that were displayed for veneration throughout Europe. All the nails has a story that is connected to the crucifixion of Jesus. Thurston counted almost 30 nails that are venerated in churches and related places. And all of them are considered to be holy by some churches and their believers. But the Bible support only three nails. That means, at least all other 27 nails are fake.

Wood Chips from the Cross

Another physical relics connected to Jesus is wood chips from the cross on which Jesus was crucified. These woodchips are scattered across Europe. Large fragments are displayed in the Holy Chapel in Paris. At Rome there is a full size crucifix which is said to have been made of the wood from the Cross.

 These fragments of the cross scattered around the churches of Europe are so numerous. So the Protestant theologian John Calvin wrote in 1543 that, if collected together, there are enough wood chips to fill a ship. But gospel says that a single man carried it all the way to Calvary.

Sudarium of Oviedo

A similar relic is the Sudarium of Oviedo. It is a blood-stained cloth that was supposedly wrapped around Christ's head when he died. Since A.D. 718 it has been displayed in a cathedral in Spain. Blood on the Sudarium is of type AB, common in the Middle East but not in Europe. So many believe that it's the blood of Christ. However, the Sudarium has been carbon dated numerous times to a date around A.D. 695. Interestingly it first showed up in public around the same year. It proves the Sudarium is also a fake relic.

Lead codices

 Seventy metal books claimed to be discovered in a cave in Jordan are hailed as the earliest Christian documents. They are written in a code language and are cast in lead. Dating them to mere decades after Jesus' death, scholars called the "lead codices" the most important discovery in archaeological history.

Some Christians took the books to be proof of the real-life existence of Jesus, because one page displayed an image of him. Nearby, a fragment of text reading "I shall walk uprightly" was interpreted by many as a reference to Jesus' resurrection. But in fact they are fakes, only a jumble of anachronistic dialects and borrowed images. The image that is said to be the image of Christ is in fact a drawing of the sun god Helios. The image might have been copied from a coin from the island of Rhodes. There are also some nonsense inscriptions in Hebrew and Greek.

Christ's crown

Another relic connected with Jesus Christ is the thorny crown Jesus wore during his trial and crucifixion. The gospels say that, before Jesus was crucified, the Roman soldiers placed a crown of thorns on his head in a painful mockery of his sovereignty. Many Christians believe that the thorny crown of torture still exists today, albeit in pieces scattered across Europe.

One near-complete crown is housed in Notre Dame Cathedral in Paris. But scientific scrutiny trace back its origin to A.D. 30 only.  Furthermore Notre Dame's crown is a circlet of brush, and there are no thorns in them.


Some ossuaries (bone boxes) are discovered on which the name of Jesus is inscribed. But no one assures that this was Jesus of Nazareth. The name Jesus and Joseph were very common at this time. So as far as we know, these ordinary ossuaries have nothing to do with the New Testament Jesus. Even the ossuary from the East Talpiot district of Jerusalem, whose inscription is translated “Yeshua‘, son of Joseph,” does not refer to him. The famous James ossuary was first published in 2002. The inscription on it reads, “James, son of Joseph, brother of Jesus”. But its origin is not yet proved.

 Archeological discoveries

Though there are many fake relics popular in the Christendom, there are some other clear archeological proofs for the life of Jesus. While some disputed the existence of ancient Nazareth, his biblical childhood home town, archaeologists have unearthed a rock-hewn courtyard house along with tombs and a cistern in that geographical area. They have also found physical evidence of Roman crucifixions such as that of Jesus described in the New Testament.

In 1961 the archaeological evidence concerning Pilate was unearthed in the town of Caesarea. It was an inscription of a dedication bearing Pilate’s name and title. In 1990 the actual tomb of Caiaphas, the high priest who presided over Jesus’s trial, was discovered south of Jerusalem. Indeed, the tomb beneath the Church of the Holy Sepulcher in Jerusalem is in all probability the tomb in which Jesus himself was laid by Joseph of Arimathea following the crucifixion.

Non-Christian sources

After all the above remarks, I would like to cite some reliable historical evidences for the life of Jesus. I am dividing these evidences into two parts: the non-Christian sources and the Christian sources. Non-Christian sources are the documents produced by Jewish and Roman historians who were not sympathetic towards Christianity. These were mainly written by the first century Jewish historian Josephus and Roman historian Tacitus. These sources are independent of each other; that is, the Jewish sources do not draw upon the Roman sources or the Roman sources do not drew upon the Jewish recordings.


 The first non-Christian writer to talk about Jesus was the Jewish historian Flavius Josephus. His Jewish name was Yosef ben Matityahu. He lived around AD 37-100. He was born in Jerusalem shortly after Christ’s crucifixion. His father, Matthias, was a highly respected Jewish priest. Josephus also might have been a Jewish priest. So it is reasonable to ascertain that his family would have been aware of the early followers of Jesus. The Jesus movement was considered by them as a threat to Judaism. Josephus might have even heard the gospel preached by some of the apostles in prison.

Though Josephus was born in Palestine, he ended up living in Rome, supported by the patronage of three successive emperors. In the early days of the first Jewish Revolt against Rome, during 66 -70 AD, Josephus was a commander of the revolting army in Galilee. But the revolt was suppressed and Josephus surrendered to become a prisoner of war of Rome. He then prophesied that his conqueror, the Roman commander Vespasian, would become emperor. And when his prophecy came true, Vespasian freed him. From then on Josephus lived in Rome under the protection of the Flavian dynasty established by Vespasian, and there composed his historical writings. He even took the name Flavius, after the family name of his patron, the emperor Vespasian, and set it before his birth name. Thus he became, in true Roman style, Flavius Josephus. When Titus succeeded his father as emperor, Josephus accepted the son’s imperial patronage. He lived in the same status during the time of Titus’s brother and successor, Domitian. Thus Josephus lived in the security of the Roman imperial patronage and protection.

Yet deep in his mind, Josephus remained a Jew both in his outlook and in his writings. At the same time, he aligned with the Roman emperors who were at that time the worst enemies of the Jewish people. He chose to ignore Jewish popular opinion. But he was eager to express pride in his Jewish heritage and yet personally independent of the Jewish community at large. His writings introduced Judaism to Romans. He freely wrote historical views about the Jewish people for Roman readers. His opinions were strongly at variance with rabbinic views. In his works we can read about New Testament people like the high priests Annas and Caiaphas, the Roman governor Pontius Pilate, King Herod, John the Baptist, even Jesus himself and his brother James.

His two great works, The Jewish War and Jewish Antiquities, were written in Greek. Through these works, Josephus tried to present to the aristocratic Romans, the Judaism as a religion to be admired for its moral and philosophical depth. The Jewish War doesn’t mention Jesus except in some versions. They are likely later additions by others. But Jewish Antiquities is the history of Jews from 93 AD. It does mention Jesus twice. The passage in Book 18, chapter 3, 3 of Jewish Antiquities which records about the life of Jesus Christ is known as Testimonium Flavianum, meaning the testimony of Flavius Josephus. The passage is as follows:


"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 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."

Scholars have the opinion that some of the wordings and sentences in the above passage might have been interpolated by the fourth century Christian apologist, Eusebius. But all of them agree that Josephus provided the nucleus of the passage. In this passage Jesus is called “a wise man”. Josephus described others like Solomon, Daniel and John the Baptist in the same words. It would not have been an interpolation by any Christian, because Christian at the time would not call him simply “a wise man”. Again in the Josephus’ writing, Jesus was described as “a worker of amazing deeds”. This is also not a view of any Christian believer. Josephus says that Jesus was “a teacher of people who accept the truth with pleasure”. This is also not a Christian view. The comment that Jesus won over “both Jews and Greeks” is a misunderstanding of Josephus, because all Christian scholars knew that Jesus ministered to the Jews. Also, the phrase "Those who had first loved him did not cease doing so" is Josephan in style. Calling Christians a "tribe" is not the style of a Christian writer.

Though some Scholars doubt the authorship of all the wordings in the Testimonium Flavianum, the Modern scholarship has acknowledged the authenticity of the second reference to Jesus in the Antiquities. It is found in Book 20, Chapter 9. Here Josephus writes that James was killed at the instigation of the Jewish high priest Ananus. Josephus clearly mentions "the brother of Jesus, who was called Christ, whose name was James."

 Few scholars have ever doubted the authenticity of this short account. On the contrary, the huge majority accepts it as genuine. Josephus’s description of how and when James was executed disagrees with Christian tradition. This implies that the author of the passage is a non-Christian author.

 Roman historians Tacitus and Pliny, who held some of the highest offices of state, also wrote about Jesus Christ about 20 years after Josephus's book. Tacitus explained that the founder of the sect of Christians was executed during the mandate of Emperor Tiberius, when Pontius Pilate was governing in Judea.


The formal name of Tacitus is Caius/Gaius/Publius Cornelius Tacitus. He lived from approximately 55 AD to 118 AD. He was a Roman senator, orator and ethnographer, and arguably the best of Roman historians. Tacitus’s last major work, titled Annals was written during 116–117 AD. It includes the biography of Nero. In 64 AD, during a fire in Rome, Nero was suspected of secretly ordering the burning of a part of town where he wanted to carry out a new building project. But he tried to shift the blame to Christians. Here Tacitus mentions Christians. Tacitus mentions a “Christus” who was executed by Pontius Pilate and from whom the Christians derived their name. He actually despised Christians. This is what he wrote:


[N]either human effort nor the emperor’s generosity nor the placating of the gods ended the scandalous belief that the fire had been ordered [by Nero]. Therefore, to put down the rumor, Nero substituted as culprits and punished in the most unusual ways those hated for their shameful acts … whom the crowd called “Chrestians.” The founder of this name, Christ [Christus in Latin], had been executed in the reign of Tiberius by the procurator Pontius Pilate … Suppressed for a time, the deadly superstition erupted again not only in Judea, the origin of this evil, but also in the city [Rome], where all things horrible and shameful from everywhere come together and become popular.

Tacitus’s brief reference corroborates historical details of Jesus’ death from the New Testament. Tacitus presents four pieces of accurate knowledge about Jesus:


(1)  Christus, used by Tacitus to refer to Jesus, was one distinctive way by which some referred to him, even though Tacitus mistakenly took it for a personal name rather than an epithet or title.

(2) This Christus was associated with the beginning of the movement of Christians, whose name originated from his.

(3) He was executed by the Roman governor of Judea

(4) The time of his death was during Pontius Pilate’s governorship of Judea, during the reign of Tiberius.

Tacitus’ writing confirm the New Testament accounts that Tiberius and Pilate were in power when Jesus was crucified. New Testament scholars date Jesus’ death to about 29 AD; Pilate governed Judea in 26–36 AD, while Tiberius was emperor 14–37 AD. Tacitus also points to the continued growth of Christianity in the years shortly after Jesus died, as reported in the New Testament book of Acts. His report clearly demonstrates the remarkable faith of Jesus’ earliest followers, and the growth of Christianity.

Tacitus was certainly among Rome’s best historians who was never given to careless writing. As a Roman historian, Tacitus did not have any Christian biases in his discussion of the persecution of Christians by Nero. He was disdainful of Christians and their alleged superstitions.


Pliny the Younger was another Roman statesman and historian. He was the governor in Asia Minor in Northern Turkey. His letters to Emperor Trajan was written around AD 112. In one of his letters, he wrote that the early Christians would “sing hymns to Christ as to a god.” His description is a proof that those Christians of the time worshipped Jesus as God. He too was not a sympathizer of Christians. Pliny writes of Christian’s “pig-headed obstinacy” and Tacitus calls their religion a destructive superstition. He wrote in Epistles 10.96 as follows:


"They (Christians) were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food, but of an ordinary and innocent kind."

 Additional Roman texts reference Jesus

Some scholars also believe that the Roman historian Suetonius also mentioned Jesus Christ in his writings. He wrote that Emperor Claudius had expelled Jews from Rome who “were making constant disturbances at the instigation of Chrestus.”

Lucian of Samosata was a second century Greek satirist who lived during AD 115-200. He wrote his famous work, the Death of Peregrinus  in about AD 165. In it he decries the beliefs of Christians. He wrote that the Christians worshipped a man, who introduced their novel rites and was crucified on that account. Lucian calls the Christians as misguided creatures who has the general conviction that they are immortal.

Celsus was a 2nd century Greek Platonic philosopher. He was a strong opponent of Christianity. His main literary work known as On the True Doctrine, was written about 175 – 177 AD. This writing is not available now, but quotations of sentences and passages from it is recorded in the writings of Origen of Alexandria. Origen of Alexandria wrote his famous work, Contra Celsum to refute the criticisms of Celsus. Celsus attacked Christianity ridiculing many of its dogmas. He fabricated a story about Jesus’ birth and wrote that Jesus performed his miracles by sorcery. But he had no doubt about the historicity of Jesus Christ.

Mara bar Serapion was a Stoic philosopher from the Roman province of Syria. He is noted for a letter he wrote in Syriac to his son, named Serapion. Most scholars date the letter to shortly after 73 AD during the first century. The letter may be an early non-Christian reference to the crucifixion of Jesus. The letter refers to the unjust treatment of "three wise men": the murder of Socrates, the burning of Pythagoras and the execution of "the wise king" of the Jews. The author explains that in all three cases the wrong doing resulted in the future punishment of those responsible by God and that when the wise are oppressed, not only does their wisdom triumph in the end, but God punishes their oppressors.

These collection of writings from non-Christian sources may not impart much information about the life of Jesus. But they are useful for understanding that Jesus was known by historians of the time. Jesus is not a myth created by early Christians. It is interesting to note that there was never any debate in the ancient world about the historicity of Jesus of Nazareth.

 Rabbinical Writings

Now let us look into the Jewish Rabbinical writings for any possible evidence for the life of Jesus. Naturally the Jewish rabbis did not like Jesus or his followers. The Jewish oral traditions or beliefs are known as Mishna. This is as important as the Torah for the Jews. The Mishna written around 200 AD has references to the life of Jesus.

The Babylonian Talmud was written around AD 70 – 500. References to the execution of Jesus are found in it. It is written that “On the eve of the Passover Yeshu was hanged.” All Jewish sources treated Jesus as a fully historical person. The rabbis used the real events of Jesus’ life against him. Thus the rabbis argued that his birth was illegitimate and that he performed miracles by evil magic, encouraged apostasy and was justly executed for his own sins. Still none of them do not deny his existence.

New Testament sources

Now let us move to the last part of this discussion, the New Testament as historical evidences. Here I would like to apply a legal principle in examining the historicity of the early Christian writings. The legal question is this: is a person guilty of a crime until it is proved that he is innocent or is he innocent until it is proved that he is guilty. The modern judiciary follows the later principle. All humans are considered to be innocent free of any guilt until it is proved that he is guilty of a crime. The same legal principle may applied to the early Christian writings also. We should agree that all of them are true and reliable until they are proven otherwise.

Synoptic Gospels

All sources that mention Jesus were written after his death. The gospels are also written some years after his death and resurrection. Synoptic gospels are the primary sources of historical information about Jesus and of the religious movement he founded. They recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic. They present Jesus as a Jewish rabbi. He was baptized by his cousin, John the Baptist. Like all other Jewish Rabbis he also had some followers. He performed miracles and signs and claimed that they are the proofs that he is the expected Jewish Messiah. But Jews rejected him and betrayed him as a blasphemer and a traitor to Roman Empire. Accused of these crimes he was crucified on orders of the Roman governor of Judea, Pontius Pilate, during the reign of the Emperor Tiberius. But Jesus was resurrected on the third day and ascended to heaven.

The earliest Christian writing is the epistles of St. Paul. They written between 20 – 30 years after the crucifixion, in around AD 50 – 60. Paul the Apostle provides relatively little biographical information about Jesus. Still he makes it clear that Jesus is a historical figure and a Jewish rabbi. Paul never knew Jesus personally, but he knew Jesus’ disciples and his brothers. The gospels were written 10 or 20 years later to Paul’s letters.

These all appeared within the lifetimes of numerous eyewitnesses and provide descriptions that agree with the culture and geography of first-century Palestine. The Gospels were written within the living memory of the events they recount. Mark’s Gospel was written within the life time of many of the eyewitnesses, while the other three canonical Gospels were written in the period when living eyewitnesses were becoming scarce. If they were not written at that time their testimony would have perish with them.

Reliable historical sources of information tell us that the life in the Palestine of the first century was similar to what is recorded in the New Testament. For example, having large crowds coming to a healer like Jesus is confirmed through archaeology, which tells us that residents of the area had to contend with diseases like leprosy and tuberculosis. A study of burials in Roman provinces revealed that two-thirds of the graves of the time has the remains of children and adolescents. That means childhood and teenage mortality was high during that time.

Baptism and crucifixion

All the details found in the writings of Paul and the gospels may not be considered as historical writings. But some incidents recorded in them cannot be denied as biased defense of Christianity. Historians unanimously agree that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.

Historians use a principle known as the criterion of embarrassment to verify these two incidents. All of the disciples of Jesus, the early Christians and the New Testament writers were Jews. According to this principle, Christians would never invent a story that John the Baptist baptized Jesus. John was baptizing Jews for the remission of their sins. But Jesus was viewed without any sins. Baptism was a way to become a disciple to a great Rabbi and prophet. The incident placed John superior to Jesus. If so Jesus cannot be their leader. So the invention of this story would have served the early Christians no purpose. It only make their work harder to explain the divinity of Jesus.

It is also difficult to imagine that the early Christians would invent such a thoroughly Jewish savior figure in that time and place of Roman siege. The Roman Empire had a strong suspicion of Judaism. Anything that seems to be or accused of against the empire would be harshly suppressed.

Also by the same principle, the early Christians and the Jewish disciples of Jesus would never invent the idea of a crucified messiah. The crucifixion was a humiliating punishment reserved for criminals. In fact, the first century Christians had a hard time to reconcile these incidents to the divinity of Jesus. But it really happed. It is a historical fact. And the apostles should preach it. Not only Jews, the Greek gentiles also saw the crucifixion as a degraded suffering. A noble death was a sign of a saint for the Greeks. For them committing suicide to control the fate of a man was a better choice than a helpless and shameful crucifixion. And it was harder for them to believe that God came to earth as a man to die an ignoble death. So the apostles did find it hard to present a person ignobly killed by the Roman Empire as a savior of the whole world.

So historians agree to the basic facts that, Jesus was baptized by John the Baptist, over a period of one to three years Jesus debated with Jewish authorities on the subject of God, gathered followers, and was crucified by Roman prefect Pontius Pilate who officiated as the governor over the province of Judea around 26–36 AD. There is much in dispute as to his previous life, childhood, family and place of residence, of which the canonical gospels are almost completely silent. Scholars assume that there are eight elements about Jesus and his followers that can be viewed as historical facts. They are:  

1.      Jesus was a Galilean Jew.

2.      His activities were confined to Galilee and Judea.

3.      He was baptized by John the Baptist.

4.      He had some disciples.

5.      He had a controversy at the Temple.

6.      Jesus was crucified by the Romans near Jerusalem.

7.      After his death his disciples continued the mission.

8.      Some of his disciples were persecuted.

Early Church fathers

 The collection of writings from 1st and 2nd century Christian leaders, known collectively as the Apostolic Fathers, also prove helpful for our study. Let’s look briefly at two of these early leaders: Clement of Rome and Ignatius.

 It is widely believed by historians that Clement personally knew the apostles, including Peter and Paul. After they were martyred, Clement became a leader of the church in Rome. Not much detail is known about Clement, but some of his writings provide valuable insight into the early church. His letter to the church at Corinth, known as 1 Clement may be the earliest document we have outside of the New Testament. The letter stresses the importance of the Corinth church to humbly interact with each other, in order to remain unified. In this letter, Clement reminded his readers of his direct connection to Christ’s disciples. His teachings could be trusted, he was saying, because he personally learned from the disciples the teachings that Christ had personally given them. Clement’s letter was read in the Corinthian church as part of the liturgy for many years.

 Ignatius, the bishop of Antioch, was condemned to death in Rome in the early 2nd century. In one letter to the church in Tralles, he writes as follows:


Jesus Christ who was of the race of David, who was the Son of Mary, who was truly born and ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died in the sight of those in heaven and on earth and those under the earth; who moreover was truly raised from the dead, His Father having raised Him, who in the like fashion will so raise us also who believe in Him.


Let me conclude this short study. We have gone through many historical evidences that supports the historicity of Jesus Christ. No sane historian or archeologist may deny the truth that Jesus lived on this earth. Jesus lived during a time when no common man enters into history books. They leave no archeological evidences. More over God had no plan to leave physical materials as remains of Jesus on this earth. Otherwise, human beings have a tendency to worship physical remains than God. God wants humans to worship Him and Him alone.

With the belief that a truth seeker may be satisfied by the above narrated evidence to believe in the historicity of Jesus, I cut short this study. May God bless you all!

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