Women Leaders in the Greek: Phoebe, Junia, and Beyond

In the first part of this series, The Greek Says…Actually, No It Doesn’t, we examined how misinterpretations of New Testament Greek can distort theological conclusions, particularly in restricting women’s leadership roles. Passages such as Romans 16:7 (Junia), 1 Timothy 2:12 (authentein), and Galatians 3:28 (arsen kai thēly) demonstrated how grammatical nuances challenge hierarchical interpretations. This second installment focuses on two women, Phoebe and Junia, whose roles in Romans 16:1–7 are illuminated by the Greek terms diakonos, prostatis, and apostolos. These terms affirm their leadership in the early church, directly countering claims that women cannot hold authoritative roles, including the assertion that their leadership was limited to other women. We also analyze syzugos in Philippians 4:3 to highlight additional women in ministry. Grounded in the Greek text and scholarly sources, this study seeks to dismantle theological assumptions that marginalize women’s contributions.

Phoebe: A Diakonos and Prostatis of the Church

Romans 16:1–2 introduces Phoebe:

Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς, ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι· καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ.

Translation: “I commend to you our sister Phoebe, a diakonos of the church in Cenchreae, that you may welcome her in the Lord in a manner worthy of the saints, and assist her in whatever matter she may need from you, for she has been a prostatis of many and of myself as well.”

Diakonos: A Leadership Role

The term diakonos is often mistranslated as “servant” in older translations (e.g., KJV, NIV), suggesting a subordinate role. In the New Testament, however, diakonos frequently denotes a formal leadership position. Paul applies it to himself (1 Corinthians 3:5; Colossians 1:23) and other ministers (Philippians 1:1; 1 Timothy 3:8–12), encompassing responsibilities such as preaching, teaching, or church administration. The phrase “diakonos of the church in Cenchreae” indicates Phoebe held an official role within a mixed congregation, likely involving significant leadership (Belleville, Women Leaders and the Church, 2000, p. 45). The Bauer-Danker-Arndt-Gingrich Greek Lexicon (BDAG, 2000) defines diakonos as “one who serves as an intermediary in a transaction, agent, minister,” supporting a role of authority.

Prostatis: A Patron and Leader

Phoebe is also described as a prostatis (Romans 16:2), often translated “patron” or “benefactor.” Derived from proistēmi (“to lead, manage”), prostatis denotes an individual who provides financial or social support, often with leadership authority. In the Greco-Roman context, patrons wielded significant influence, hosting gatherings or funding community activities (Winter, Roman Wives, Roman Widows, 2003, p. 128). Phoebe’s designation as prostatis “of many and of myself [Paul]” suggests she supported the church’s mission, possibly as a host or financial backer, exercising authority over a mixed group that included men like Paul.

Addressing the “Women Leading Women Only” Claim

Some complementarians argue that Phoebe’s roles were limited to serving women, citing passages like 1 Timothy 2:12 to prohibit women’s authority over men. This interpretation lacks textual support. The phrase “diakonos of the church in Cenchreae” refers to the entire congregation, as ekklēsia in Paul’s letters consistently denotes mixed assemblies (e.g., Romans 16:4–5; 1 Corinthians 1:2). Likewise, prostatis “of many and of myself” explicitly includes Paul, a male leader, indicating Phoebe’s influence extended to men. The Greek terms and their context refute the notion that her leadership was gender-specific, undermining restrictive interpretations (Keener, Paul, Women, and Wives, 1992, p. 241).

Theological Implication: The terms diakonos and prostatis establish Phoebe as a church leader with responsibilities comparable to those of male ministers, directly contradicting claims that women cannot exercise authority over men.

Junia: An Apostle Among the Apostles

Romans 16:7 introduces Junia:

Ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν, τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.

Translation: “Greet Andronicus and Junia, my fellow Jews and fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.”

Apostolos and Junia’s Identity

The name Iounian, the accusative case of the feminine Iounia, is a common female name in Roman literature, as opposed to the unattested masculine “Junias.” Early church fathers, such as John Chrysostom (Homilies on Romans 31, ca. 390 CE), recognized Junia as a woman, praising her apostolic role. Modern scholarship, including Eldon Epp’s Junia: The First Woman Apostle (2005, p. 32), confirms that Iounian reflects the feminine nominative Iounia, with no evidence for a masculine “Junias” in ancient texts. The phrase episēmoi en tois apostolois (“outstanding among the apostles”) indicates Junia was an apostle—a leader commissioned to proclaim the gospel to mixed audiences, not just women (Keener, Paul, Women, and Wives, 1992, p. 237).

Some interpreters, uncomfortable with a female apostle, render Iounian as “Junias” or interpret “among the apostles” as “well-known to the apostles.” These readings lack linguistic support and reflect modern English assumptions imposed on the Greek text. The grammar and historical context affirm Junia’s apostolic status alongside Andronicus, a male apostle.

Addressing the “Women Leading Women Only” Claim

Complementarians may argue that Junia’s apostolic role was limited to women, citing passages like 1 Timothy 2:12. However, the Greek term apostolos in Paul’s writings (e.g., 1 Corinthians 9:1) denotes authoritative emissaries who preached to all, as seen in Paul’s mission to mixed congregations (Acts 18:8–11). The phrase “outstanding among the apostles” places Junia within this group, with no textual indication her ministry was gender-specific. Limiting her role to women relies on theological presuppositions, not the Greek evidence.

Theological Implication: Junia’s status as an apostolos refutes claims that women cannot hold authoritative roles over men, as apostles were among the church’s most prominent leaders, addressing both men and women.

Syzugos: Women as Co-Workers in Ministry

Philippians 4:2–3 highlights additional women in leadership:

Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου.

Translation: “I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, I ask you also, true syzugos, to help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers.”

Syzugos and Women’s Labor

The term syzugos (literally “yoke-fellow” or “co-worker”) is debated as either a proper name (Syzygus) or a role (“true companion”). Most scholars, including Gordon Fee (Philippians, NICNT, 1995, p. 171), favor the latter due to the context. Euodia and Syntyche are described as having “labored side by side” (synēthlēsan) with Paul in the gospel, a verb denoting strenuous missionary effort (cf. Philippians 1:27). Their inclusion with Clement and other synergoi (fellow workers) suggests they were active leaders, likely teaching or evangelizing mixed congregations (Witherington, Women in the Earliest Churches, 1988, p. 113).

Addressing the “Women Leading Women Only” Claim

The claim that Euodia and Syntyche’s ministry was limited to women lacks textual support. The phrase “labored side by side in the gospel” parallels Paul’s own mission to mixed audiences (Philippians 1:12–18). The Philippian church, which included men like the jailer (Acts 16:12–40), indicates their ministry reached both genders. Restricting their role to women is an assumption driven by complementarian theology, not the Greek text.

Theological Implication: The terms synēthlēsan and synergoi highlight women’s active participation in gospel ministry, challenging restrictions on their leadership over men.

Leadership Hierarchies and the Greek Evidence

Many Christian denominations distinguish between roles such as elders and deacons, often assigning greater authority to elders. Such distinctions can parallel the marginalization of women’s roles, as seen in translations that reduce diakonos to “servant” for Phoebe while rendering it “deacon” or “minister” for men. The Greek terms diakonos, prostatis, apostolos, and syzugos reveal a New Testament vision of leadership that transcends these hierarchies, with women exercising authority over mixed congregations. This challenges modern church structures that limit women’s roles based on gender.

Conclusion

The Greek terms diakonos, prostatis, apostolos, and syzugos affirm the leadership of Phoebe, Junia, Euodia, and Syntyche in the early church, directly refuting claims that women cannot lead men. These texts expose the inconsistency of restrictive interpretations, such as those applied to 1 Timothy 2:12 or 1 Corinthians 14:34–36. The next post will examine Greek terms like kephalē and exousia to further dismantle hierarchical views of authority, building toward a biblical vision of egalitarian leadership.