Digging Into the New Testament

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The Greek New Testament stands as a vital record of Jesus Christ’s ministry and the spread of Christianity throughout the first century C.E. Many question whether this record is reliable, asking if there is evidence outside of the Bible that corroborates its details. Archaeological discoveries in the lands of the Bible have provided significant insights and have repeatedly verified people, places, and events mentioned in Scripture. Coins, inscriptions on stone, architectural ruins, preserved papyri, and other recovered artifacts help modern students of the Bible see how the New Testament aligns with demonstrable history. Scholars dedicated to careful excavation have unearthed monuments referring to figures such as Pontius Pilate, official Roman records mentioning procurators, coins minted under Tiberius Caesar, burial sites that shed light on crucifixion practices, and many other remains from the Roman period. These findings support the authenticity of the biblical text and reinforce faith in the historical trustworthiness of the New Testament. Jesus’ words and deeds, as well as Paul’s travels and other accounts, are placed firmly in the real world of the first century. This discussion will explore how archaeology has illuminated several key New Testament references and settings, revealing how these discoveries confirm the reliability of the inspired text.

The Denarius of Tiberius Caesar

One noteworthy confirmation involves a small silver coin that immediately summons the historical backdrop of the Gospels. When Jesus was asked whether it was lawful to pay taxes to Caesar, he requested that his questioners produce a denarius (Mark 12:15–17). The denarius was a Roman silver coin used widely in the provinces, often featuring the reigning emperor’s image. Archaeologists have indeed uncovered denarii from the period in which Tiberius Caesar ruled, specifically around 15 C.E. and later. These coins typically display Tiberius’ head on the obverse and an inscription lauding him as Caesar. Tiberius’ reign commenced in 14 C.E. The Gospels state that John the Baptizer’s ministry began in the 15th year of Tiberius, which is dated to the spring of 29 C.E. (Luke 3:1, 2). By examining such a coin, one can visualize the exact piece of currency Jesus would have received from his questioners. His reply, “Pay back Caesar’s things to Caesar, but God’s things to God,” takes on a tangible significance when one holds a Tiberian denarius. This small artifact strongly aligns with the biblical timeline and underscores the authenticity of the narrative that Jesus’ ministry occurred under Tiberius’ rule.

Denarius of the Emperor Tiberius, commonly referred to as “the Tribute Penny”.

Roman coins varied widely in imagery, but the Tiberius denarius is particularly memorable because it matches the scriptural dialogue so precisely. Jesus recognized that the coin bore the emperor’s image, reminding those around him that their civic obligations did not negate their higher duty to God. This coin was in circulation precisely when the New Testament says it was, illustrating that the Gospels accurately reflect first-century economic and political realities. Critics can no longer dismiss the account as a later invention devoid of context, for the historical Tiberius denarius demonstrates that the event was set in the period the Gospels describe.

The Pontius Pilate Inscription

Another pivotal figure in the New Testament is Pontius Pilate, the Roman prefect of Judea who presided over Jesus’ trial (John 18:28–40; 19:1–16). For centuries, references to Pilate in secular writings were limited, causing some to question whether the biblical depiction of him was reliable. Then in 1961, archaeologists working at Caesarea Maritima on the coast of the Mediterranean Sea discovered a stone slab with a Latin inscription mentioning “Pontius Pilate, Prefect of Judea.” Caesarea Maritima was the administrative center of Roman governance in Judea, and this inscription confirms that Pilate was indeed a real historical official functioning in that position. The partial text on the stone is commonly reconstructed as dedicating a structure or facility in honor of Emperor Tiberius, with Pilate’s name included in the dedication. Although the inscription is fragmentary, the legible portion including “Pontius Pilate” and the reference to his office stands as strong archaeological verification of the man the Gospels identify as Rome’s authority presiding over Judea during Jesus’ ministry.

Inscription Bearing the Name Pontius Pilate

This discovery forced a reevaluation of skeptical claims that Pilate was an invention or that the Gospels conflated the identity of Roman governors. The stone was found in a theater or possibly used as building material in a later construction phase, but there is no dispute regarding its authenticity. It matches precisely the official title given to Pilate in historical writings. The Gospels, accordingly, refer to him as a Roman authority who judged Jesus and eventually handed him over to be executed. Secular writers, such as the historian Tacitus, also reference Pilate as the one who commanded Jesus’ execution. With the archaeological evidence from Caesarea, the New Testament portrayal of Pontius Pilate receives an additional foundation in verifiable Roman-era documentation.

The Areopagus in Athens

During the apostle Paul’s second missionary journey, Acts 17:16–34 describes him engaging Epicurean and Stoic philosophers in Athens, eventually leading to a discourse delivered at the Areopagus. This site, often translated “Mars’ Hill,” is located northwest of the Acropolis in Athens. It is a rocky outcrop still visible to modern visitors. Steps cut into the stone lead upward, and rock-hewn benches appear around a flat area on top. These details match Luke’s account in Acts, where Paul is brought to the Areopagus to explain his teachings about “Jesus and the resurrection.”

Archaeological and historical evidence of the Areopagus underscores that it was a place where Athenian counsel met, a location known for debates concerning moral, religious, and legal matters. Ancient Greek authors refer to the Areopagus as a seat of the high court in Athens. The New Testament’s description of Paul encountering philosophers there is consistent with the Athenian habit of exploring new ideas in public forums. The physical presence of this bare, rocky hill and the array of ancient stairs and seats, combined with the city’s cultural legacy, corroborate Luke’s depiction of the event. Thus, the Areopagus stands as a silent testimony to the veracity of Acts, illustrating Paul’s efforts to reach intellectual Greeks with the message of the resurrected Christ.

The Arch of Titus in Rome

Jesus prophesied that Jerusalem and its temple would be destroyed, declaring that not a stone would be left upon a stone (Matt. 24:2; Luke 19:43, 44; 21:20–24). This came true in 70 C.E., when the Roman general Titus besieged and devastated the city, eventually looting the temple. The next year, Titus celebrated a triumph in Rome alongside his father Vespasian. Captured Jewish prisoners were paraded through Rome, along with spoils from the temple, including sacred vessels such as the seven-branched lampstand and the table of showbread. After Titus succeeded his father as emperor, ruling from 79 to 81 C.E., the Arch of Titus was erected in his honor.

This large monument near the Roman Forum prominently displays bas-relief carvings of Roman soldiers carrying away the temple artifacts. Depicted are the lampstand, the table of showbread, and the sacred trumpets, precisely as described in the biblical record (Ex. 25:31–40; 37:10–16; Num. 10:1–10). Tourists who visit Rome can still walk under this ancient arch and observe the carved images of Jewish captives and looted temple treasures. In so doing, they witness material proof of the fulfillment of Jesus’ words and the historical event of Jerusalem’s downfall in 70 C.E. This direct correlation to the biblical narrative gives an unmistakable confirmation of the Gospels’ and the rest of the New Testament’s references to that catastrophic judgment on Jerusalem.

The Erastus Inscription

Romans 16:23 mentions a believer named Erastus, described as “the city treasurer” or “administrator” in Corinth, who apparently served as a Christian host for the congregation. For some time, readers of the Bible questioned whether such a man truly existed in Corinth’s civic administration. Excavations in Corinth uncovered a paving inscription in Latin that reads something akin to “Erastus, in return for his aedileship, laid this pavement at his own expense.” The word for his office, “aedile,” pertains to a role in the Roman civic system. This slab was found near the theater in Corinth. Many identify this Erastus with the Christian mentioned by Paul in Romans, since the timeframe and location match, and his role as a prominent city official would align with the biblical reference.

This discovery of the Erastus inscription highlights the New Testament’s historical accuracy in referencing Corinthian believers. Although the Erastus of the inscription is not confirmed beyond question to be the exact same individual, most evidence strongly points that direction. Corinth was a major center of commerce and Roman governance in the province of Achaia. Paul spent significant time there, as shown in Acts 18:1–17. By naming city officials like Erastus and Crispus (Acts 18:8; 1 Cor. 1:14), the Bible demonstrates familiarity with Corinth’s leadership and social structure. The presence of an inscription bearing Erastus’ name and title provides tangible support that biblical references to municipal offices in first-century Corinth are grounded in real people and real events.

Jehohanan’s Crucified Remains

One of the most striking confirmations of New Testament-era execution practices is the discovery of a first-century C.E. crucifixion victim named Jehohanan, whose remains were found in a tomb near Jerusalem in 1968. This discovery provided a vivid demonstration of how the Romans carried out crucifixions in Judaea. Archaeologists examining Jehohanan’s bones noted a nail driven through his heel bone, with remnants of wood, indicating that the ankles of the crucified man had been placed on either side of a vertical beam, and the nail was hammered through. This physical evidence shows that crucifixion involved an agonizing and very real method of execution, matching the method alluded to in the Gospels where Jesus was fastened to wood and executed (John 19:17, 18).

The Bone of Crucified Jehohanan (1968)
The remains of a man crucified in the first century C.E., including a nail through the heel bone, were discovered in Jerusalem. This find provides physical evidence of Roman crucifixion practices, aligning with the Gospel accounts of Jesus’ execution (Matthew 27:32–50). This is the only known physical evidence of crucifixion from Roman times, offering insight into the method described in the New Testament.

Prior to this find, some modern critics speculated that the Romans might not have nailed victims or that crucifixion accounts were exaggerated. The evidence from Jehohanan’s skeleton puts those speculations to rest, proving that Roman soldiers did nail their victims to crosses or upright beams and that the practice in Judea during the first century was consistent with the biblical description. While Jehohanan’s specific manner of being nailed may have varied from Jesus’ crucifixion, the principle remains that the New Testament depiction of a cruel and public execution matches the kind of procedure seen in archaeological findings. The presence of a nail through the heel bone, rather than the foot’s front, aligns with crucifixion’s well-known brutality and helps clarify how the Roman authorities enforced capital punishment. Thus, Jehohanan’s remains confirm the authenticity of the New Testament’s portrayal of crucifixion as a punishing, humiliating spectacle.

How Does Archaeology Support the Historical and Geographic Reliability of the New Testament?

When the New Testament writers composed their accounts, they demonstrated a precise knowledge of governmental positions, local customs, city layouts, and regional religious practices. Luke, for instance, in his Gospel and in Acts, repeatedly names correct governmental titles like politarchs in Thessalonica, proconsuls in Cyprus, Asiarchs in Ephesus, and other such designations (Acts 17:6; 13:7; 19:31). Archaeological evidence has uncovered inscriptions confirming these unique titles, proving Luke’s accuracy. The discovered inscriptions from Thessalonica identify city officials with the Greek term that Luke used, verifying that he was describing real offices. Coins and civic inscriptions from Cyprus refer to a proconsul, precisely as Acts states. The mention of Roman colonies, the special privileges of certain cities, and the recognized geography of the Aegean region all match the text of the New Testament narrative.

Sites like Capernaum, Bethsaida, and Chorazin in Galilee, or Caesarea Philippi and Jericho further south, have yielded remains such as fishing hooks, house foundations, synagogues, and roads that match the biblical record. The topography around the Sea of Galilee, the route between Jerusalem and Jericho, the Jordan River’s crossing points, and the mountainous terrain of Judea all align with the narratives where Jesus traveled and taught. Archaeological excavations in Jerusalem have uncovered the Pool of Bethesda and the Pool of Siloam, each with features corresponding to their biblical descriptions (John 5:1–9; 9:7–11). Such findings confirm that the New Testament writers provided details about real places, using accurate names and describing local practices. This geographical consistency reveals that the Gospels and Acts reflect firsthand knowledge, not fabricated inventions.

Excavations throughout the lands of ancient Rome corroborate the presence of synagogues in diaspora communities. Discoveries of Jewish inscriptions and building remains in places like Philippi, Corinth, and Rome affirm the picture that emerges in Acts of Jews dwelling in these cities (Acts 16:12, 13; 18:1–4). The Roman roads described in Paul’s travels can still be traced, and travelers can walk on paving stones from the Appian Way or explore segments of the Egnatian Way that appear in the backdrop of Paul’s missionary work (Acts 28:13–15; 16:11, 12). This coherence between the biblical record and the physical environment underscores that the New Testament is solidly grounded in authentic geography and topography.

Archaeological finds have likewise validated the usage of various coins mentioned in the New Testament, including the silver drachmas, gold staters, copper coins, and the fractional Roman lepta. The presence of local coinage from city-states along with Roman imperial coins in circulation is consistent with the references that Jesus and his followers had to pay taxes or temple dues, and that early Christian evangelists sometimes supported themselves through secular work in cities with thriving commerce (Matt. 17:24–27; Acts 18:1–3). The mention of shrines, idols, and the practice of magic arts (Acts 19:19) fits perfectly with the artifacts found in Ephesus, including inscriptions that reference the worship of Artemis and the presence of magical scrolls.

The convergence of archaeological data with the biblical narrative reaches deep into the daily life of the first century. Recovered papyri illustrate typical patterns of letter-writing similar to the style used in Paul’s epistles. Seals and wax impressions reveal official correspondence, reminiscent of how letters might be sent under secure conditions (Romans 16:22). Graffiti scrawled on walls near the ancient city gates occasionally mention aspects of commerce, trade, or visitors, matching the environment in which traveling Christians would move from one locale to another. Although the New Testament is fundamentally a spiritual and historical document, the synergy between it and the archaeological record shows that the text addresses real experiences and events, not myths or allegories.

Exploring Ancient Bethany—A Significant Village in Jesus’ Ministry

Bethany is repeatedly highlighted in the Gospels as a village near Jerusalem, on the eastern slope of the Mount of Olives (John 12:1; Luke 19:29). Jesus visited there often, lodging in the home of Mary, Martha, and Lazarus (Luke 10:38–42; John 11:1–5). Lazarus’ resurrection took place in Bethany, and Jesus also left from near Bethany when he ascended to heaven (Luke 24:50–51). Because of its location just a short distance from Jerusalem, Bethany was an accessible site for Jesus during his final week before the Passover, as Matthew 21:17 mentions that he would go out of the city and lodge in Bethany overnight.

Archaeology has identified a site traditionally associated with Bethany, today a village called al-Eizariya, meaning “the place of Lazarus,” located about two miles from Jerusalem. Excavations in this area have turned up remains of dwellings and tombs from the Second Temple period, indicating a populated village at the time of Christ. The landscape still shows how a short walk over the Mount of Olives would bring one from the Temple Mount area to Bethany’s outskirts. Various structures from later centuries were built over possible sites, but the consistent historical memory, along with the tombs discovered, fits the biblical narrative. The mention of a tomb near Bethany in John 11:38 is consistent with the limestone hillsides around the area, which are suitable for rock-cut burial sites. Although tradition sometimes overshadows archaeological clarity, the geographic clues in the Gospels match the landscape’s realities, confirming that Bethany was indeed a distinct village close to Jerusalem’s eastern approach.

In the final days before his death, Jesus traveled each day from Bethany into Jerusalem, crossing the Mount of Olives. Archaeological surveys reveal routes that connect these locations. The topography and the vantage point from the summit of the Mount of Olives help explain how Jesus would see the city laid out before him (Luke 19:41). Such details, supported by the physical layout, highlight the Gospels’ reliability when speaking of Jesus’ movements. These references to Bethany demonstrate that the New Testament is intimately familiar with local geography, further reinforcing confidence in the authenticity of events recorded in the Gospels.

Conclusion

Archaeology consistently affirms that the Greek New Testament was written by individuals intimately acquainted with first-century realities. The Gospels, Acts, and other New Testament writings reference political figures such as Tiberius Caesar and Pontius Pilate, religious councils like the Sanhedrin, local worship centers, monetary systems, and major landmarks ranging from the temple in Jerusalem to the marketplace in Corinth. The discovery of Tiberius denarii clarifies the specific currency used in Jesus’ time. The inscription bearing Pontius Pilate’s name confirms the Roman prefect’s presence and title. The Arch of Titus in Rome vividly depicts the looted temple furnishings following Jerusalem’s destruction in 70 C.E., verifying the words of Jesus. The Areopagus in Athens stands as a physical reminder of Paul’s dramatic sermon to the philosophers. The Erastus inscription offers a glimpse of a Corinthian official who very likely appears in Paul’s letter to the Romans, and Jehohanan’s crucified remains display the grim reality of Roman execution methods that the Gospels describe.

Bethany, which was a small but pivotal village during Jesus’ final week, emerges in archaeological surveys as a legitimate site fitting the biblical records, giving readers another layer of historical grounding. These findings do not form the foundation of faith—true Christian faith rests on the inspired Word of God (Romans 10:9; Hebrews 11:6)—yet they do reinforce that the events, people, and locations described in the New Testament are grounded in verifiable history and geography. These discoveries also help readers to envision the cultural and societal background in which the early Christians proclaimed the gospel message. As a result, archaeology serves as an illuminating companion to the text, showing that the New Testament stands firmly rooted in factual events and real places, confirming the trust that believers place in its testimony.

Andrews’ Top Picks for New Testament Archaeology & Early Christianity

ARCHAEOLOGY & THE OLD TESTAMENT (2023) ISBN-13: ‎ 979-8378333448
CHRISTIAN APOLOGISTS OF THE SECOND CENTURY: Christian Defenders of the Faith (2024) ISBN-13: ‎ 979-8335946919
EARLY CHRISTIANITY: Exploring Backgrounds, Historical Settings, and Cultures (2025) ISBN-13: ‎ 979-8313933290
THE TRAINING OF THE TWELVE APOSTLES: Essential Lessons for Every Christian’s Journey (2024) ISBN-13: ‎ 979-8335598026
EARLY CHRISTIANITY IN THE FIRST CENTURY: Jesus’ Witnesses to the Ends of the Earth (2017) ISBN-13: ‎ 978-1945757501

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).