What Jesus Really Looked Like

ARK presents a source-centered reading of the attributed narratives of Pontius Pilate, Flavius Josephus, and Publius Lentulus, set within the historical world of Judea under Tiberius Caesar and the Roman governorship of Pontius Pilate.

Across centuries of Christian conversation, art, and historical reflection, believers and researchers alike have returned to one enduring question: what did Jesus actually look like? In popular circulation, three names are frequently presented as witnesses to his appearance—Pontius Pilate, Flavius Josephus, and Publius Lentulus. When these three attributed narratives are placed side by side, they present a fascinating contrast: one is judicial and observational, one is historical and descriptive of Jesus’ public role, and one offers a vivid portrait of physical features and personal bearing.

Historical Setting: Time, Empire, and Province

To understand these accounts in context, they must be situated within the world of first-century Roman rule. Jesus’ life and ministry unfolded during the reign of Tiberius Caesar, who ruled the Roman Empire from 14 to 37 CE, and during the governorship of Pontius Pilate in Judea, commonly dated to 26–36 CE. Pilate’s name is inseparably connected to the crucifixion narratives, while Josephus, writing later in the first century, preserved one of the best-known non-Christian references to Jesus in his historical work Antiquities of the Jews. The Lentulus description, transmitted in later tradition, is the source most often cited when readers encounter a detailed visual portrait of Christ and what Jesus really looked like.

Pontius Pilate’s Attributed Narrative to Tiberius Caesar

In the narrative attributed to Pilate and commonly circulated as the Letter of Pilate to Tiberius, Jesus is presented in the setting of Roman administration and inquiry. The text is framed as an official-style communication and includes Pilate’s reflections on Jesus’ character, conduct, and unusual presence. In the version of this tradition widely circulated in Christian discussion, Pilate is also said to describe Jesus’ appearance in striking language, writing, “His golden colored hair and beard gave to his appearance a celestial aspect.” The same narrative portrays Jesus as appearing to be around thirty years of age and speaks of a countenance marked by sweetness and serenity. Within this attributed Pilate account, the emphasis is not only on judicial events but also on the impression Jesus made on those who encountered him, including the sense that his appearance carried an uncommon dignity.

TO TIBERIUS CAESAR:

A young man appeared in Galilee preaching with humble unction, a new law in the Name of the God that had sent Him. At first I was apprehensive that His design was to stir up the people against the Romans, but my fears were soon dispelled. Jesus of Nazareth spoke rather as a friend of the Romans than of the Jews. One day I observed in the midst of a group of people a young man who was leaning against a tree, calmly addressing the multitude. I was told it was Jesus. This I could easily have suspected so great was the difference between Him and those who were listening to Him. His golden colored hair and beard gave to his appearance a celestial aspect. He appeared to be about 30 years of age.

Never have I seen a sweeter or more serene countenance. What a contrast between Him and His bearers with their black beards and tawny complexions! Unwilling to interrupt Him by my presence, I continued my walk but signified to my secretary to join the group and listen. Later, my secretary reported that never had he seen in the works of all the philosophers anything that compared to the teachings of Jesus. He told me that Jesus was neither seditious nor rebellious, so we extended to Him our protection. He was at liberty to act, to speak, to assemble and to address the people. This unlimited freedom provoked the Jews — not the poor but the rich and powerful.

Later, I wrote to Jesus requesting an interview with Him at the Praetorium. He came. When the Nazarene made His appearance I was having my morning walk and as I faced Him my feet seemed fastened with an iron hand to the marble pavement and I trembled in every limb as a guilty culprit, though he was calm. For some time I stood admiring this extraordinary Man. There was nothing in Him that was repelling, nor in His character, yet I felt awed in His presence. I told Him that there was a magnetic simplicity about Him and His personality that elevated Him far above the philosophers and teachers of His day.

Now, Noble Sovereign, these are the facts concerning Jesus of Nazareth and I have taken the time to write you in detail concerning these matters. I say that such a man who could convert water into wine, change death into life, disease into health; calm the stormy seas, is not guilty of any criminal offense and as others have said, we must agree — truly this is the Son of God.

Your most obedient servant,
Pontius Pilate

Flavius Josephus and the Historical Notice in Antiquities

Flavius Josephus, by contrast, writes as a historian rather than as a governor. Born in Jerusalem in 37/38 CE and later active in Rome, Josephus composed Antiquities of the Jews around 93 CE. In the passage most often discussed in relation to Jesus, Josephus refers to him as a wise man, a teacher, and a doer of remarkable works, and he notes that Pilate condemned him to the cross at the urging of leading men. Josephus also records that Jesus’ followers continued after his death. In this narrative, however, the focus falls on Jesus’ public life, influence, and historical significance rather than on physical features. Josephus’ account contributes to the historical memory of Jesus as a teacher and movement-founder, but in the commonly cited passage it does not dwell on bodily appearance in the way later portrait traditions do.

Publius Lentulus and the Detailed Portrait Tradition

The most visually detailed of the three narratives is the account attributed to Publius Lentulus. In the Letter of Lentulus tradition, Jesus is introduced in a formal letter setting and then described with remarkable specificity. The text presents him as a man of notable and dignified presence, with hair likened in color to hazel-nut, falling in an ordered manner and parting at the top after the pattern associated in the text with the Nazarenes. His brow is described as smooth and his face as without blemish, tinged with a slight redness. The account speaks of an abundant beard matching the hair in color, divided at the chin, and eyes that are bright and expressive. Beyond physical features, the Lentulus description also emphasizes demeanor: Jesus is presented as possessing both gravity and sweetness, capable of stern rebuke and gentle admonition, with a presence that inspires both reverence and affection. The portrait extends to emotional character as well, noting tears more than laughter and describing the beauty of his posture, hands, and arms.

The following was taken from a manuscript in the possession of Lord Kelly, and in his library, and was copied from an original letter of Publius Lentullus at Rome. It being the usual custom of Roman Governors to advertise the Senate and people of such material things as happened in their provinces in the days of Tiberius Caesar, Publius Lentullus, President of Judea, wrote the following epistle to the Senate concerning the Nazarene called Jesus.

“There appeared in these our days a man, of the Jewish Nation, of great virtue, named Yeshua [Jesus], who is yet living among us, and of the Gentiles is accepted for a Prophet of truth, but His own disciples call Him the Son of God- He raiseth the dead and cureth all manner of diseases. A man of stature somewhat tall, and comely, with very reverent countenance, such as the beholders may both love and fear, his hair of (the colour of) the chestnut, full ripe, plain to His ears, whence downwards it is more orient and curling and wavering about His shoulders. In the midst of His head is a seam or partition in His hair, after the manner of the Nazarenes.

His forehead plain and very delicate; His face without spot or wrinkle, beautified with a lovely red; His nose and mouth so formed as nothing can be reprehended; His beard thickish, in colour like His hair, not very long, but forked; His look innocent and mature; His eyes grey, clear, and quick- In reproving hypocrisy He is terrible; in admonishing, courteous and fair spoken; pleasant in conversation, mixed with gravity. It cannot be remembered that any have seen Him Laugh, but many have seen Him Weep. In proportion of body, most excellent; His hands and arms delicate to behold. In speaking, very temperate, modest, and wise. A man, for His singular beauty, surpassing the children of men.”

Reading the Three Narratives Together

When these three narratives are read together, a clear pattern emerges in the way each contributes to the conversation. The Pilate tradition, as popularly circulated, offers a compact but memorable visual impression, especially in the phrase about golden-colored hair and beard and a “celestial aspect.” Josephus supplies a historical notice centered on Jesus’ wisdom, deeds, crucifixion, and enduring followers. Lentulus provides the fullest portrait, elaborating on hair, face, beard, eyes, and bearing with language that has profoundly shaped the Christian imagination. Read side by side, they form a layered literary tradition in which Jesus appears as both historical figure and figure of profound personal impression.

Why These Narratives Still Matter to Christian Readers

For Christian readers, these narratives have long served not only as historical points of interest but also as windows into how Jesus was remembered, described, and contemplated across different textual traditions. Whether encountered in historical discussion, devotional reading, or artistic reflection, the Pilate, Josephus, and Lentulus narratives continue to draw attention because they attempt, each in its own way, to answer a question that remains deeply human and deeply reverent: what did the face of Jesus look like?

Further Reading References

Readers who wish to explore the source texts and related historical context may consult the Letter of Pilate to Tiberius, Josephus’ Antiquities of the Jews (Book 18), the Publius Lentulus entry, and the general overview of the Letter of Lentulus. For historical background on the Roman period, see Tiberius Caesar, Pontius Pilate, and Flavius Josephus.

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For the uninitiated, Tim Keller is the founding pastor of Redeemer Presbyterian Church in New York City, a successful confessional church in a place many Christians regard as the heart of darkness. Keller is also a best-selling author who does not shrink from dipping his toes into political waters as so many ministers do. He is something of an unofficial pope to a large segment of the evangelical Christian population. His influence on this demographic is vast, and he leverages it in books, interviews, and a robust social media presence. For our purposes, the question is this: is it a good influence?

Over the course of his career, Tim Keller has been a light for the Christian faith in the pulpit. He has also written several helpful books. Yet, bizarrely, he has recently embraced the so-called social justice movement. In a series of articles and tweets this year, Keller, confusing Christianity with the Democrat presidential platform, pronounced authoritatively on issues ranging from “systemic racism” to the “corporate guilt” of white America. All of this, of course, was simply a precursor to his inevitable conclusion:

When it comes to taking political positions, voting, determining alliances and political involvement, the Christian has liberty of conscience. Christians cannot say to other Christians “no Christian can vote for … ” or “every Christian must vote for … ” unless you can find a biblical command to that effect.

Such a position would seem reasonable in, say, the 1916 presidential election between incumbent Democrat Woodrow Wilson and Republican Charles Evans Hughes. But in 2020, a year when Democrats represent all that is unholy? I can think of several biblical commands that made the choice for any Bible-believing Christian absolutely clear in this election. I mean, would Jesus endorse a radical pro-abortion and pro-infanticide policy; every sordid sexual agenda, even the sexualization of small children; a complete disregard for the rule of law; and open hostility toward His followers? I don’t think so.

Unfortunately, Keller is not an evangelical anomaly. While he was giving theological justification to those who would betray their faith and defect to the opposition with their votes, popular Baptist pastor John Piper was encouraging Christians not to vote at all. In a recent blog post, he maintained that Republicans aren’t morally rigid enough. Whipping out the ultimate tool in the pastor’s mystification toolbox, he employed biblical Greek to add authority to his case against President Trump. (Some pastors love to do this. It is their way of saying, “Don’t try this at home.”) Piper says the president is guilty of “unrepentant sexual immorality (porneia), unrepentant boastfulness (alazoneia), unrepentant vulgarity (aischrologia), [and] unrepentant factiousness (dichostasiai).”

One wonders how he knows Trump is unrepentant and why he is the one to blame for factiousness. Did the president concoct a Russia collusion narrative? Did he spy on Hillary Clinton’s campaign? Did he illegally use the FBI to push false evidence? Did he do anything justifying impeachment? Did he support the looting, burning, and rioting in our streets? Did he take money from China through a family member serving as a proxy? No. As for his vulgarity and boastfulness, I suggest Piper get out more. Trump is fairly typical of the chest-beating, plain-speaking businessmen one finds in places like New York, New Jersey, Boston, and Philadelphia.

I am reminded of a quotation attributed (perhaps inaccurately) to George Orwell: “People sleep peaceably in their beds at night only because rough men stand ready to do violence on their behalf.”

Orwell or not, the sentiment is true. Like many of those who do violence on our behalf for the sake of our freedom, Trump is a rough man. That’s too much for Piper. Oddly, Piper represents a segment of the evangelical population that demands his president bear the characteristics of a Mother Teresa. Does he make the same demands of his barber, his mechanic, his accountant, or his surgeon? One suspects not.

In July 2012, I was speaking at a youth retreat in the mountains of Tennessee when I received a call from CNN. It seemed that Chick-fil-A CEO Dan Cathy had publicly commented on the issue of same-sex marriage, and now the gay mafia was lining up to do both him and his restaurant chain as much harm as possible. Would I, asked CNN, be willing to offer the orthodox Christian perspective on homosexuality and defend Chick-fil-A in this controversy? After reviewing Cathy’s remarks and concluding that they were neither outrageous nor biblically incorrect, I agreed to the interview, and later that day I defended the Christian position on the network as vigorously as possible.

Shortly thereafter, former Arkansas Gov. Mike Huckabee called for Christians to mobilize and show their support for the embattled fast food restaurant with “Chick-fil-A Appreciation Day.” They did. Lines at the restaurant stretched for blocks. This event marked the first time in modern memory that Christians fought back rather than meekly submitting to the media and special interest bullies.

But not all evangelical Christians were supportive of the Home of the Chicken Sandwich. In an article for WORLD magazine, Barnabas Piper, son of John Piper, wrote that he was against Chick-fil-A Appreciation Day because, he said, it “clearly promote[s] an ‘us versus them’ mentality.” Thus, taking a stand was too divisive.

At the time, I was stupefied by these remarks and wondered how the elder Piper, whom I respected, felt about his son’s views. Now I know the apple does not fall far from the tree. Perhaps it had escaped the young Piper’s notice, but it is us versus them. Besides, Huckabee wasn’t asking Piper or other Christians to die for their faith. He wasn’t asking them to take to the streets and destroy property as protesters on the left so often do. He was asking them to do nothing more than eat a chicken sandwich and some waffle fries for Jesus. Has any protest in history been easier or tastier?

A generation ago, pop star Bonnie Tyler famously asked the question, “Where have all the good men gone?” Since then, the situation has only gotten worse, Bonnie. As C.S. Lewis noted, men in the Western world have largely been emasculated, and men in the Church are seldom an exception to this decades-long trend. To stand strong for one’s faith in Jesus Christ and push back at a culture that, in the words of Isaiah 5:20, “call[s] evil good and good evil” is today seen to be “divisive,” “unloving,” “bigoted,” and “intolerant.”

This is because evangelicals in the English-speaking world have confused Christ’s command to love others with being civil as if that were an attribute of God. (It isn’t.) As a consequence, a superficial, self-righteous, good-for-nothing pietism that prefers tone to truth and style to substance has displaced authentic Christianity in many of the roughly four hundred thousand churches in America. This doctrinal malpractice has given us a generation of men, Christian and otherwise, who are what Lewis called “men without chests.”

Don’t know the sort of Christians I am talking about? I’ll give you a hint. They are the sort who will, upon reading this article, take great offense at what I have written here and waste no time in letting me know it, but are not particularly offended by the sixty-one million children murdered in the holocaust of abortion since 1973, by universities that are incubators of radicalism, by Democrats who are compiling a “hit list” of Trump supporters, or by the godlessness of the Marxism they openly advocate, which has killed no less than 125 million people in the twentieth century alone.

Too many Christians today are risk-averse. They prefer the safety of the family life center to engaging the culture in any way that might cost them something. God forbid they might sacrifice their wealth or comfort, endure the social media mob, or be excluded from the neighborhood barbeque. To such Christians, the “woke” messages of pastors like Tim Keller and John Piper et al. are a justification to do what they were inclined to do anyway: nothing.

But that doesn’t strike me as Christian at all. C. S. Lewis called Christianity a “fighting religion.” Think on that. These days, such a statement strikes a somewhat absurd note with a generation that has never known war, privation, or suffering in defense of anything, much less of noble ideals. For them, Jesus has been reinterpreted to meet a lifestyle preference. One might wonder if they truly know him. Because when Jesus said to turn the other cheek, he did not mean to turn a blind eye. And the highest calling of a Christian is not to be civil; it is to be salt and light.

The shroud is located in the Cathedral of St. John the Baptist in Turin, Italy. It depicts the image of a crucified man, and scientists and experts have studied it for a long time in an attempt to determine if it could have been the burial cloth of Jesus Christ.

More Accurate Than Carbon Dating

The recent findings by De Caro contradict a well-known 1988 carbon-dating study which suggested that the cloth is around 700 years old.

He said the carbon-dating method isn’t great for fabric, explaining there are several possible reasons why the 1988 carbon-14 study may have been mistaken in its conclusions.

“Fabric samples are usually subject to all kinds of contamination, which cannot always be controlled and completely removed from the dated specimen,” De Caro explained to NCR.

“If the cleaning procedure of the sample is not thoroughly performed, carbon-14 dating is not reliable,” he explained. “This may have been the case in 1988, as confirmed by experimental evidence showing that when moving from the periphery towards the center of the sheet, along the longest side, there is a significant increase in carbon-14 (radiocarbon dating).”

A website called Aleteia reports that De Caro further explained there’s greater accuracy when data is obtained by using the WAXS method. He said the technique was used on various samples of historical fabrics that date from 3000 BC to 2000 AD.

The new X-ray analysis is said to be more accurate and less destructive than radiocarbon dating. https://t.co/y20d1eav6l

— Aleteia (@AleteiaEN) April 22, 2022

The scientist compared the Shroud of Turin with those samples and discovered that it best matched a piece of fabric from the siege of Masada, Israel, in 55-74 AD.

“The technique of dating linen by X-ray is non-destructive,” De Caro noted. “Therefore, it can be repeated several times on the same sample. It would be more than desirable to have a collection of X-ray measurements carried out by several laboratories, on several samples, at most millimetric in size, taken from the Shroud.”

The Shroud Also Contains Mideast Pollen 

Lastly, De Caro pointed to factors that could trace the shroud’s migration from the Middle East to Europe. He said analysis of the shroud showed samples of pollen from the ancient region of Palestine, which could not have developed in Europe, according to Aleteia.

That discovery implies that the Shroud of Turin spent extensive time in the Middle East.