Articles
JUNIA, A FEMALE APOSTLE:
Resolving the Interpretive Issues of Romans 16:7
Dennis J. Preato
Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was.
1. Evidence They Were Apostles: Natural Meaning
a. Discussion. Greek scholar, A.T. Robertson states that the phrase en tois apostolois "naturally means that they are counted among the apostles in the general sense of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense."26 Moo also concludes that it is more natural to translate the phrase episemoi en tois apostolois as "esteemed among the apostles" and not "esteemed by the apostles." He also states that earlier interpreters would argue against Paul meaning a woman because they had difficulty in "imagining that a woman could hold such authority in the early church.27 In this sense, such a translation would also represent the harder or more difficult one. J.B. Lightfoot agrees that the only natural way to translate episemoi en tois apostolois is "regarded as apostles."28 Cranfield states it is "virtually certain" that the phrase means "outstanding among the apostles." Walkers, commenting on Cranfield's remarks said, "this is the way the phrase was understood by all of the patristic writers and by most all modern commentators.29 Bauer provides the normal meaning of episemoi en tois apostolois as "outstanding among the apostles."30
Aida Besancon Spencer, makes the grammatical point that "the Greek preposition en which is used here always has the idea of 'within.'"31 Greek text books point out that en followed by the dative normally means "in, on or among." For example, en tois is translated as "among those" (1 Cor 2:6), and en tois ethnesin as "among the Gentiles" (Acts 15:12, 1 Cor 5:1, Gal 2:2, Col 1:27, 1 Pet 2:12). Where en tois is followed by a plural noun referring to a group of people, the word en is translated as "among." F.F. Bruce adds that not only were they "well known to the apostles" but they were "notable members of the apostolic circle."32 Liddel-Scott defines the Greek word episemoi as "having a mark on" it.33 James A. Witmer, explains that episemoi, literally means "having a mark [sema] on them," therefore they are "illustrious, notable, or outstanding" among the apostles.34 These defintions seem to describe them as one who "bears the mark" of an apostle.
b. Assessment. Numerous contemporary and past scholarship, lexical definitions, and grammatical construction provide conclusive support that they were "regarded as apostles."
2. Evidence for a Women Apostle: Church Bishop
Fourth century bishop of Constantinople, John Chrysostom wrote a series of homilies. On Romans 16.7 he "noted: 'Oh how great is the devotion of this women that she should be counted worthy of the appellation of apostle!' (The Homiles of St. John Chrysostom, Nicene and Post-Nicene Fathers, Series I, 11:555; Wm B. Eerdmans Publishing Co., 1956)."35 Chrysostom praised Junia as an apostle. He also praised other women. It is significant to reflect on his following comment in reference to Paul's greeting of Mary in Romans 16:6:
How is this? A woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women among us, but we are put to shame, in that we men are left so far behind by them . . . For the women of those days were more spirited than lions. (Migne, Patrologia Graeca, Vol. 51, cols. 668f.)36
a. Discussion. Chrysostom's writings provide us with important insight into the ministry of women in the early church. Junia was an apostle and was not the only woman so honored by the early church. Chrysostom's statements about these women are particularly convincing especially in light of his misogynist views toward women.37
b. Assessment. Chrysostom provides credible objective evidence that Junia was an apostle.
3. Evidence for Highly Regarded
Some interpreters, have taken the phrase episemoi en tois apostolois to mean that they were "held in high esteem" by those who were apostles. John Piper and Wayne Grudem simply say they may have been held in high regard or that they were "of note among the apostles" meaning they were well known before Paul was converted. Thomas Schreiner states that if Junias was a woman apostle, then tension would be created because "apostles were the most authoritative messenger of God." He implies that women could not serve God in this manner. He states Roman 16.7 is unclear, but does not attempt to explain why he says this.
a. Discussion. Piper and Grudem offer no exegetical evidence to support their opinions and conclude "we cannot be certain."38 Their remarks are only opinions and are not based on any objective evidence. Schreiner provides no objective evidence to support the claim that Junia(s) was only highly regarded other than his own subjective opinion.39 James Walters states: "It is highly unlikely that Paul would have recommended this pair to the Roman Christians by saying they were "outstanding in the eyes of the apostles." Paul's comments on one's reputation in Galatians 2:6-9 would seem to argue against him trying to bolster the Roman Christians' opinion of the couple.40 Craig Keener casts serious doubt upon any such interpretation, saying, "Since they were imprisoned with him, Paul knows them well enough to recommend them without appealing to the other apostles, whose judgment he never cites on such matters, and the Greek is most naturally read as claiming that they were apostles."41
b. Assessment. There is no exegetical evidence offered or available that could substantially justify that "highly regarded" is the most probable and natural reading of this passage.
IV. PREFERRED VIEW
Junia was a female apostle. This is the preferred view. The evidence is authoritative, compelling, diverse, and objective. Junia has been demonstrated to be a woman based on the testimony of early manuscripts, recorded statements of various church leaders through the 12th century, and research performed by many other scholars attesting to the name Junia or Julia existing in ancient times.
The evidence for a male reading was based on later manuscripts subject to the interpretations of scribes who thought Iounian was a male and to the statement by one early church leader who was also mistaken as to the correct gender of Prisca. Computer-generated searches could find no example of a male Junias in ancient times nor is there any evidence proving that Junias was ever a contracted form of a longer name.
Junia and Andronicus were apostles. Numerous contemporary and past scholarship, lexical definitions, grammatical construction, and scriptural examples all provide the strongest support that episemoi en tois apostolois, naturally meant they were "outstanding among the apostles," just as Chrysostom so elegantly declared.
1. Meaning of Apostle
Andronicus and Junia were apostles. The only unresolved question is what did Paul mean by "apostles." James Walters offers four distinct ways "apostle" was used in the New Testament: 1) the Twelve original followers of Jesus, 2) persons who had seen the risen Lord and been commissioned by Him (1 Cor 9.1; 15:1-11); 3) a missionary successful in church planting, labor and suffering (which underlie Paul's arguments in 2 Cor); and 4) an emissary or missionary sent out by a particular church to perform specific tasks (2 Cor 8.23 and Phil 2.25).42 The first and fourth choice can be ruled out because they were not among the "twelve" nor was their apostleship specifically associated with a particular church or specific task. Selecting between the remaining choices 2 and 3 is more problematic. They certainly could have been among either or both of the remaining groups. We simply do not know. They may have ministered together as a married couple. An interesting parallel would then exist with Prisca and Aquila mentioned by Paul in Romans 16.3-5a. We do know, however, that Paul did not assign any gender-specific roles in his greeting to Andronicus and Junia, nor should the church today. They were both equally deemed outstanding apostles.
2. Concluding Comments
Andronicus and Junias were outstanding among the apostles probably by virtue of their apostolic sufferings, the numbers of years they had been in Christ, their labor, and their humble service for Christ. May the eyes of all those in the Church be opened to see this important truth and its significant implication in allowing women to minister equally as they are called by God. To do otherwise is to deny the full redemptive work of Christ.
NOTES_________________
1 Stanley Grenz, Women in the Church: A Biblical Theology of Women in Ministry, (Downers Grove: InterVaristy, 1995), 93. 2 Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament, (Grand Rapids: Eerdmans, 1996), 921; James Walters, "Phoebe and Junia(s)-Rom. 16:1-2,7," in Essays on Women in Earliest Christianity: Volume I, ed. Carroll Osburn (Joplin, Missouri: College Press, 1995), 186. 3 Douglas Moo, The New International Commentary on the New Testament, 922. 4 Ibid. 5 Ibid. 6 James Walters, "Phoebe and Junia(s)-Rom. 16:1-2,7" in Essays on Women in Earliest Christianity: Volume I, ed. Carroll D. Osburn (Joplin, Missouri: College Press, 1995), 186. 7 John Piper and Wayne Grudem, "An Overview of Central Concerns: Questions and Answers," in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, eds. J. Piper and W. Grudem (Wheaton, IL: Crossway Books, 1991), 80. 8 Ibid, 79. 9 Ibid, 80. 10 Moo, The New International Commentary on the New Testament, 922. 11 Ronald L. Dart, "The Christian Woman" [on-line article], available from http://www.abcog.org/woman.htm; accessed 9 October 2001. 12 James Walters, "Phoebe and Junia(s)," 186. 13 Moo, The New International Commentary on the New Testament, 922. 14 Bernadette Brooten, "Junia," Women in Scripture (2000):109; quoted by Dianne D. McDonnell, "Junia, A Woman Apostle" [on-line article]; available from http://www.churchofgoddfw.com./monthly/junia.html ; accessed 8 February 2002. 15 James Walters, "Phoebe and Junia(s)," 186. 16 David Alan Black, New Testament Textual Criticism, A Concise Guide, (Grand Rapids: Baker Books, 1994), 19. 17 Bernadette Brooten, "Junia ... Outsanding among the Apostles (Romans 16.7)"[on-line article], available from http://www.womenpriests.org/classic/brooten.htm; accessed 2 February 2002. 18 Ibid. 19 Dianne D. McDonnell, "Junia, A Woman Apostle" [on-line article]; available from http://www.churchofgoddfw.com/monthly/junia.shtml; accessed 8 February 2002. This article includes discussion of how Junia become known as a male during the papal reign of Boniface VIII. 20 Ibid. 21 Moo, The New International Commentary on the New Testament, 922. 22 Stanley Grenz, Women in the Church: A Biblical Theology, 95. 23 Ibid. 24 Dart, "The Christian Woman", accessed 9 October 2001. 25 James Walters, "Phoebe and Junia(s)," 186. 26 Archibald Thomas Roberston, Word Pictures in the New Testament, Vol. 4: Epistles of Paul, (Hiawatha, Iowa: Parsons Technology, Inc., 1997), electronic edition. 27 Moo, The New International Commentary on the New Testament, 923. 28 Walter Schmithals, The Office of Apostle In the Early Church, trans. John E. Steely, (New York: Abingdon Press, 1969), 62. 29 James Walters, "Phoebe and Junia(s)," 186. 30 Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed., trans. William F. Arndt and F. Wilbur Gingrich (Chicago and London: University of Chicago Press, 1979), 298. 31 Aida Besancon Spencer, Beyond the Curse, (Nashville: Thomas Nelson, 1985), 104. 32 F.F. Bruce, Paul: Apostle of the Heart Set Free, (Grand Rapids: Eerdmans, 1981), 298, 388. 33 Liddel-Scott, An Intermediate Greek-English Lexicon, 7th ed. (Hiawatha, Iowa: Parsons Technology, Inc., 1997), electronic edition. 34 John A. Witmer, The Bible Knowledge Commentary, An Exposition of the Scriptures by Dallas Seminay Faculty: New Testatment, (Hiawatha, Iowa: Parson Technolgy, Inc., 1997), electronic editon. 35 Leonard Swidler, Biblical Affirmations of Woman, (Philadelphia: Westminister Press, 1979), 299. 36 Ibid, 295. 37 Ibid, 343. 38 John Piper and Wayne Grudem, "An Overview of Central Concerns: Questions and Answers," in Recovering Biblical Manhood and Womanhood, 80. 39 Thomas R. Schreiner, "The Valuable Ministries of Women in the Context of Male Leadership: A survey of Old and New Testament Examples and Teaching," in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, eds. John Piper and Wayne Grudem (Wheaton: Crossway, 1991), 221. 40 James Walters, "Phoebe and Junia(s)," 187-188. 41 Craig S. Keener, Paul, Women and Wives, (Peabody, MA: Hendrickson Publishers, 1992), 242. 42 James Walters, 188.
Dennis J. Preato, Master of Divinity, magna cum laude is a graduate of Bethel Seminary, San Diego (June 2004). A condensed version of this paper was published in "Priscilla Papers" Volume 17, Issue 2, Spring 2003.
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