The question came up in my previous article about whether or not Junia was an apostle. I am thankful the question didn’t come up of whether or not she was a she. She most certainly was.

There are two standard works on this subject for further consideration:

Scot McKnight – Junia is Not Alon (2.99 on kindle)

Eldon J. Epp – Junia: The First Woman Apostle

First, we can be sure that Junia was a woman for several reasons. Why this is even in question is because of translations like the RSV which says this in the text,

“Greet Androni′cus and Ju′nias, my kinsmen and my fellow prisoners; they are men of note among the apostles, and they were in Christ before me. “

And the ESV which says this in the footnote on Junia,

“Romans 16:7 Or Junias”


Early English translations have “Junia” (Female). Early translations of the Bible have Junia as a female according to McKnight citing Epp, “First, all early translations of the New Testament into other languages listed Junia as a woman. Epp, a master of the history of our New Testament in all its various translations, says that Junia was a woman in the Old Latin, the Vulgate, Sahidic and Bohairic Coptic and Syriac.” – McKnight, Scot. Junia Is Not Alone (Kindle Locations 121-123). Patheos Press. Kindle Edition.

McKnight goes on to say it was Martin Luther whose influence solidified the shift from universally accepted Junias (female) to Junias (male),

“Martin Luther played a decisive role in turning Junia into a man. Clearly dependent on Jacobus Faber Stapulensis (or Jacques LeFèvre d’Étaples), Luther gave to the German name Juniam a masculine article (den Juniam [today, den Junias]). Then he said, “Andronicus and Junias were famous apostles” and were “men of note among the apostles.” Luther’s influence is inestimable, and some have suggested that he might be the one on whom to pin the blame for the sex-change from Junia to Junias. We are aware, however, that prior to him by two centuries, back in the 13th or early 14th century, Aegidius or Giles of Rome called Junia a male. Luther didn’t invent the change, but his influence made it significant. – McKnight, Scot. Junia Is Not Alone (Kindle Locations 126-131). Patheos Press. Kindle Edition.

Second, McKnight shows how the Greek New Testament NA13 made the change by changing Junia to Junias in 1927 and placing Junia in a footnote. This is the text students and scholars typically base their English translations off of. According to McKnight this was taken a step further in 1979 when that edition of the Greek New Testament even removed Junia from the footnotes! This was corrected in the 1998 edition.

This is a huge problem but one that demonstrates the point – Junia was a female in Rome. There isn’t any question about that. If the above evidence isn’t enough let me give you one more detail from Jewett’s commentary on Romans,

“Junia is a Latin feminine name, ordinarly given to slaves or freedwomen of the Junia family, of which some 250 examples have been found in Roman evidence. The modern scholarly controversy over this name rests on the presumption that no woman could rank as an apostle, and thus that the accusative form must refer to a male by the name of Junias or Junianus. However, the evidence in favor of the feminine name ‘Junia’ is overwhelming. Not a single example of a masculine name ‘Junias’ has been found. The patristic evidence investigated by Fabrega and Fitzmyer indicates that commentators down through the twelfth century refer to Junia as a woman, often commenting on the extraordinary gifts that ranked her among the apostles.” (p.961).

The last sentence from Jewett gets us to the second question, was Junia an apostle of some sort or was she notable to the male apostles of Jesus?

Exhibit A: Church history
According to Jewett the first 1200 years of evidence show that not only was she a she but that they considered her to be an apostle. Consider what Chrysostom said about her in the 300s, “Even to be an apostle is great, but also to be prominent among them – consider how wonderful a song of honor that is!” (Hom. Rom. 31.2)

Exhibit B: The Greek
The comments on the previous post both on site and on Facebook questioned her status as an apostle. I agree that the English seems a bit ambiguous, “outstanding among the apostles.” That could mean she was among the apostles and viewed as outstanding or she wasn’t an apostle but among the group who are apostles she was viewed as outstanding.

Jewett: “the adjective επισημος [outstanding/noteworthy] lifts up a person or thing as distinguished or marked in comparison with other representatives of the same class, in this instance with the other apostles.” He gives many instances of this where those being talked about are compared with people or things of the same type or class.

Our being troubled by something does not determine its truthfulness. Let’s back up a bit. We have already shown the assumption that because women cannot be apostles, and she is clearly called an apostle, therefore she cannot be a she so let’s make her a he – is erroneous. Then we have to wrestle with the next issue and that is “what is an apostle?”

Exhibit C: Defining “Apostle”
In Dunn’s Word Biblical commentary on Romans he believes that when Jesus appeared to people per Paul’s comments in 1 Cor 15:7 where it says he appeared to “all of the apostles” that at that time Jesus designated more apostles.

Literally the word apostle means a “sent one.” We might say a missionary or evangelist. Someone who is sent to preach/teach the good news about Jesus. That is the general meaning. We might add more specifically that to be an apostle at this state of the game in the first century would have been someone who witnessed the resurrected Lord. And note she is not alone but her husband is also called an apostle in Romans 16:7. It seems to me apostolicity expanded beyond the twelve for some of those who met the above criteria (witness and sent to proclaim). I would not count her as one of the 12 or them as #13 and #14. I would say Paul can freely call them apostolos and mean it and that shouldn’t trouble us or convince us to finagle a way to make her a man.

Here is Schreiner’s take in Baker,

“Murray (1965: 230) is virtually along among modern commentators in understanding it as ‘outstanding in the eyes of the apostles.’ The consensus view is that the phrase means ‘distinguished among the apostles.’…In saying that they are apostles, however, Paul is certainly not placing them in the ranks of the Twelve. In 1 Cor 15 (vv. 5,7) Paul distinguished between the Twelve and the apostles, and so it would be a mistake to think that the latter are coterminous with the former. Other members of the early church had apostolic authority in addition to the Twelve: Paul, Barnabas (Acts 14:1-4, 14), and James the brother of Jesus (Gal 1:19). It is improbable, however, that Andronicus and Junia had the same level of authority as Paul, Barnabas, and James. The term αποστολος is not a technical term (cf. 3 Cor 8:23; Phil 2:25…), and in the case of Andronicus and Junia the idea is likely that they were itinerant evangelists or missionaries…As a female missionary Junia may have directed her energies especially to other women.” (p.796-797).

We really don’t know about her level of authority compared with Paul and we really don’t know if she solely focused on women (“may have”) but I do appreciate his making clear how we absolutely do have others called apostles who were not of the twelve and what sort of role people like that would have filled. Understanding the passage through this lens I have no trouble calling Junia an apostle and see no need to translate Romans 16:7 in a way that is less accurate and/or negates her role for the sake of upholding my presuppositions or comfort zones. I hope you feel the same way.