Among the most striking archaeological confirmations of the New Testament’s historical accuracy is the discovery of the Erastus inscription in ancient Corinth. This remarkable find directly connects to the Apostle Paul’s ministry and the Roman civic structure of the first century. The inscription corroborates the existence of a key individual named “Erastus,” who is mentioned by Paul in his epistle to the Romans (Romans 16:23). It verifies not only the name but also the civic position he held, precisely as recorded in Scripture. The convergence of biblical testimony and archaeological data once again affirms Luke’s and Paul’s inspired accuracy in their writings.

The Biblical Account of Erastus

In Romans 16:23, the Apostle Paul, writing from Corinth around 56 C.E., sends greetings from several believers in the city: “Gaius, who is host to me and to the whole congregation, greets you. Erastus, the city treasurer, greets you, and Quartus, the brother.” Paul’s inclusion of Erastus among the believers is significant because it shows that early Christians were not confined to the lower social classes but also included persons of influence and civic responsibility.

The title used by Paul for Erastus—“city treasurer” (Greek: οἰκονόμος τῆς πόλεως, oikonomos tēs poleōs)—was a formal municipal office within the Roman colonial administration. The oikonomos was responsible for managing the city’s finances, overseeing public works, and maintaining the fiscal order of the local government. In a Roman colony such as Corinth, this was an important and respected role, often held by wealthy citizens.

The Discovery of the Erastus Inscription

The Erastus inscription was unearthed during excavations conducted by the American School of Classical Studies at Corinth in 1929. It was found in the pavement of a public square near the theater of Corinth, along the eastern side of what is known as the Odeion, a small Roman concert hall. The inscription was carved into a limestone paving block measuring about 21 inches high by 5 feet long, with letters approximately 6 inches tall—large and clearly legible.

The Latin inscription reads:

“ERASTVS PRO AEDILITATE S P STRAVIT”

Translated literally, this means:
“Erastus, in return for his aedileship, laid (this pavement) at his own expense.”

The abbreviation “S P” stands for sua pecunia, meaning “with his own money,” a formula commonly used in Roman inscriptions to indicate that a public official had personally funded a civic improvement. The phrase “pro aedilitate” refers to the office of aedile—a Roman municipal position overseeing public buildings, streets, and markets. The act of funding pavement work was an appropriate gesture of civic benefaction upon assuming or completing such an office.

The Identification with the Biblical Erastus

The correlation between this inscription and the biblical Erastus of Romans 16:23 is compelling. Both the name and the civic context correspond exactly to the first-century conditions in Corinth. The Latin name “Erastus” (Erastos in Greek) was common, yet its appearance here in conjunction with a high civic office in Corinth—Paul’s base of operations—makes coincidence highly unlikely.

The office of aedile (Latin: aedilitas) and the Greek oikonomos both referred to municipal administrators concerned with the management of city finances and public works. In Roman colonies like Corinth, which adopted Latin civic terminology, the aedile would have been equivalent to what Greek-speaking locals would call an oikonomos. Therefore, Paul’s Greek phrase “the city treasurer” is an exact translation of the Latin title found in the inscription.

Chronologically, the inscription also aligns with Paul’s stay in Corinth. Paul first visited Corinth during his second missionary journey (Acts 18:1–18), around 50–52 C.E., during the reign of Claudius. The inscription is dated by scholars to this same general period—the mid-first century C.E.—based on its lettering style and the archaeological strata in which it was found. Thus, the Erastus inscription provides an archaeological link directly to the Pauline era.

Corinth in the First Century

Corinth, rebuilt as a Roman colony by Julius Caesar in 44 B.C.E., was the capital of the province of Achaia and one of the wealthiest and most cosmopolitan cities of the empire. Situated on the Isthmus connecting mainland Greece with the Peloponnesus, Corinth commanded major trade routes and enjoyed immense commercial prosperity. Its population included Romans, Greeks, Jews, and many foreigners, reflecting the diversity and moral challenges that Paul addressed in his letters to the Corinthian congregation.

The city’s public spaces, temples, and civic buildings demonstrated typical Roman grandeur. The area where the Erastus inscription was found—the paved square near the theater—was part of the civic complex where public events, assemblies, and ceremonies were held. It was common for wealthy officials to sponsor building projects or pavement works as a demonstration of civic pride and beneficence, ensuring their names would be publicly remembered.

Archaeological Context of the Inscription

The Erastus inscription remains in situ, carved into the original paving stones. The letters are in well-formed capitalis monumentalis, the classical Roman style used for official inscriptions. The surface shows slight wear, consistent with pedestrian use over centuries. The inscription’s placement near major civic buildings indicates that Erastus was not a minor figure but a prominent benefactor of the city.

Archaeologists also found other inscriptions and dedications in Corinth naming local officials, confirming that public works were often financed by personal funds. This practice matches Paul’s reference to Erastus’s high civic status, which would have required both wealth and influence.

The title aedile was typically a stepping-stone to higher offices in the Roman administrative hierarchy. That a man of such rank is identified as a believer and associate of Paul demonstrates the Gospel’s reach across class lines and the social reality of Christianity’s growth within the Roman world.

Epigraphic and Linguistic Parallels

The linguistic connection between the Latin aedilitas and the Greek oikonomos is critical for understanding the inscription’s biblical significance. The Greek term oikonomos literally means “household manager” but was also applied to civic officials responsible for managing public resources. When Paul used the title “city treasurer” in Romans 16:23, he employed the term familiar to Greek-speaking believers, while the Latin-speaking citizens of Corinth would have recognized the same role under the title aedile.

Thus, the inscription provides not only historical but also linguistic confirmation of Paul’s accuracy in translating administrative terminology across languages. This further validates his authorship of Romans and Luke’s historical precision in Acts, since both writers demonstrate profound familiarity with local governance.

Broader Biblical Correlations

The name Erastus appears in two other New Testament passages. In Acts 19:22, during Paul’s ministry in Ephesus, “he sent into Macedonia two of those who ministered to him, Timothy and Erastus.” Later, in 2 Timothy 4:20, Paul notes that “Erastus stayed in Corinth.” These references reinforce the identification of Erastus as a long-term companion of Paul, a fellow worker who continued to serve the congregation in Corinth after Paul’s departure.

The continuity of these references—Romans, Acts, and 2 Timothy—forms a coherent picture of a prominent Corinthian Christian who balanced civic duty with faith. The inscription thus not only corroborates Erastus’s existence but also provides the archaeological backdrop for understanding his social position and personal sacrifice in serving both the city and the congregation.

Theological Implications

The discovery of the Erastus inscription carries profound theological meaning. It illustrates how the Gospel penetrated all levels of society, including the administrative elite of the Roman world. Erastus’s conversion demonstrates that faith in Christ was not limited to the poor or disenfranchised but extended to those of status and authority. This fulfills the universal scope of the Gospel proclaimed by Paul—that salvation through Christ is available to all, Jew and Gentile, slave and free, rich and poor alike.

It also highlights the humility and dedication of early Christian believers who used their means for the advancement of both civic welfare and spiritual truth. Erastus’s personal funding of public works (“with his own money”) exemplifies a servant attitude consistent with Christian stewardship. His faith was not a withdrawal from public life but an engagement of it, demonstrating godly integrity in civic service.

Archaeology and Scriptural Accuracy

The Erastus inscription is one of many archaeological finds confirming the historical reliability of the New Testament. Alongside the Sergius Paulus inscription from Cyprus, the Gallio inscription from Delphi, and the Lysanias inscription from Abila, it reinforces the conclusion that the biblical writers were accurate observers of their times. Luke and Paul displayed intimate knowledge of Roman governmental systems, titles, and local conditions—knowledge that could not have been fabricated centuries later, as critics of the past once alleged.

Each discovery that verifies a name, title, or location from the New Testament strengthens confidence in the divine inspiration and preservation of Scripture. The Erastus inscription stands as a monumental testament to this truth.

The Enduring Witness of the Corinthian Inscription

Today, visitors to ancient Corinth can still view the Erastus inscription where it was laid nearly two thousand years ago. It stands as a silent yet powerful witness to the faith of an early Christian who held a position of civic honor and responsibility. The name “Erastus” carved into stone continues to declare the historical reality of the biblical record.

This find bridges the gap between Scripture and archaeology, faith and evidence, revelation and history. It affirms that the Bible is not a collection of myths or moral stories but a precise record of real people, real places, and real events guided by the Spirit of God.

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