By: Gen. Jim – 7/2/25
In all my years as a Christian believer I have never heard Jesus called an “Apostle.” Yet here in Hebrews 3:1 we read this: “Therefore, holy brethren, partakers of the heavenly calling consider the Apostle and High Priest of our confession, Christ Jesus” – NKJV
We usually call men “apostles,” but was Jesus an apostle? We think of Jesus as Savior, Healer, Redeemer, Son in flesh, etc. etc. Hebrews says that we – the believer – are partakers of the heavenly calling, “consider the Apostle … Jesus Christ.” The idea of partakers of the heavenly calling is characteristic of the author of Hebrews. Christians share this calling just as Jesus “shares” human nature (2:14).
Apostle is a title never applied to Christ elsewhere in the New Testament. We wonder WHY it is used only here? The author has carefully avoided it in 2:3. Here Jesus is seen as preacher/missionary: salvation “which at the first began to be spoken by the Lord …” (Hebrews 2:3). Jesus was the first proclaimer… He proclaimed Himself to be God’s final revelation (not as the Muslim religion which claims Mohamed as the last one).
Consider the Apostle
So, we will consider Him now. Jesus, the Apostle, suggests to a number of commentators that reference is being made to a creedal statement in which the words “Apostle” and High Priest” appeared. One N.T. (Greek) scholar had written that since the writer labors to prove that Jesus is High Priest, that part of a “confession” can not be assumed. He states that we do not have the data for deciding this question, but it is intriguing to find the word “Apostle” applied ONLY to Jesus as if there were no other apostles.” It is interesting that Jesus never calls Himself “Apostle.”
Apostle
The Greek word apostolos (someone who has been sent) is seldom used in classical Greek, but does occur 80 times in the N.T. where it means “delegate” of Jesus Christ and “messenger” of the gospel. Paul lists apostles first among the members of the body of Christ (see 1 Corinthians 12:29/Ephesians 4:11 et al).
The corresponding word in Hebrew (saliah) was especially used to denote someone given full authority, for some particular purpose and for a limited time, to represent the person or persons from whom the “delegate” comes; the rabbis said that “a man’s saliah is as himself.” The legal status of such is a delegate has its roots in Semitic customs pertaining to a “messenger” (see 1 Samuel 25:40; 2 Samuel 10:1-5).
The N.T. uses “apostle”/ “apostles” often, all are to be understood in terms of a rabbinic saliah. Disciples and apostles are N.T. names – their task of proclaiming the Good News – sent out to cast our demons and heal the sick and diseased.
Only here in Hebrews 3:1 is Jesus called “Apostle”: He was (in flesh) the agent of God for eternal salvation – to the Jews first (Mark 2:17; 10:45; Luke 5:39, 7:34, 19:10; see also Matthew 10:40 et al).
Besides the limited group of apostles (the 12) in Jerusalem (1 Corinthians 15:5,7; Galatians 1:17,19), the apostle Paul knew another circle of apostolic preachers (1 Corinthians 9:5; 12:28; 2 Corinthians 11:13; Romans 16:7). (Note: in the Didache 11:3-6), apostles included both men and women (see N.T. Romans 16:7 = Junia): “Salute Andronicus and Junia…” this verse is debated, for some say the name Junia is male, because following this name Paul uses the word “kinsmen.” Verse 7 does say that both Andronicus and Junia were apostles.
Let’s do a bit of homework here. As the word “συγγενεις” signifies “relatives,” whether male or female, thus, Junia may be a woman, the wife of Andronicus. I think the word relatives is better than kinsmen. Paul meant that both were Jews, his kinsmen according to the flesh.
Strong’s Greek Concordance, #2458, has Junias, aka, Junia, the only woman called apostle in the N.T., Paul’s relative or compatriot. Her name suggests that she may have been a freed woman or a descendant of a slave freed by a member of the Junian clan (from prison). As an apostle, Junia must have claimed to have seen the risen Christ and have engaged in missionary work (see 1 Corinthians 9:1 where says, “Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord?…” both man and woman were jailed for their faith (so have I and my wife and other ACMTC members!).
“Take HEED “Men/Male” Only”
Although previous N.T. scholars interpreted the name Junia as masculine, church fathers including Origen, Chrysostom, and Jerome, identified her as female. Further, while the hypothetical male name Junias is unattested in ancient inscriptions, the female Latin name Junia occurs over 250 times in Greek and Latin inscriptions in Rome alone. Do your own research. Therefore scholars today (many) generally interpret the name as feminine. (Bernadette J. Brooten, Near Eastern and Judaic Studies Department, Brandeis University (MA). This woman has written several books (which I have a few). She writes on “Love Between women: Early Christian Responses to Female Homoeroticism” she is a lesbian, unlike others who refute Pauls’ condemnation of homosexualism. She agrees with Paul in some ways. (See my articles on Homosexualism et al., sex-sins).
In my “Women in the Ministry” series I deal with men who do not accept women in the ministry. They say there were no female apostles. Well, here we have proof, e.g. Romans 16:7. Paul cites Junia as a kinsmen, fellow-prisoner, and note among the apostles. Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to many of us the most probable. They were not only well-known to the apostle Paul, but to the rest of the apostles. They had been converted to the “Way” before Paul.
So, not ALL the apostles were male. Phoebe was a deaconess at Cenchrea, the part city of Corinth on the Soronic Gulf. (Note: we read “deaconesses” in Pliny’s letter to Trajon concerning the trials of the Christians (A.D. 112), and the later Christian literature contains many references to them. Paul writes about “bishops and deacons” in Philemon 1:1, and comes very close to making a similar reference in Colossians 4:7. we conclude, where there were (male) deacons, there were also (female) deaconesses.
As also noted in my “Women in the Ministry,” there were (are) prophetesses and prayer warriors.
So, apostle/apostolos/apostello means, “to send forth;” it also means “an emissary, delegate, envoy, ambassador, comissioned agent, missionary. There are 5 characteristics of the apostles:
1. Foundational to Ekklesia and special place in God’s Kingdom (Matthew 19:28; Ephesians 2:19-22; 1 Corinthians 9:2, as Ekklesia planters;
2. Eyewitnesses of Christ (Acts 1:22; 4:33; 1 Corinthians 9:1; 15:8);
3. Directly appointed and authorized by Christ (Matthew 10:1,2; Acts 9:6,15; Galatians 1:1);
4. Authenticated by signs (Acts 2:43; 5:11, 2 Corinthians 12:12; Hebrews 2:3,4);
5. Bore unique authority (Acts 2:42; 4:33; 5:1-23; Romans 11:13; 2 Corinthinas 13:3; Galatians 2:8; Ephesians 3:5; 2 Peter 3:2; Jude 17).
Sooooo
We’ve learned that Jesus was called “Apostle;”
Junia was a female apostle. We’ve learned that Junia is a woman’s name; Junias, the same Greek read as a man’s name. Could Andronicus and Junai be husband and wife? Or were they just Jewish kinsmen of Paul? Other ancient authorities read Julia (Romans 16:7) some translations have Junias.
The Debate
Q. Was Junia the first woman apostle?
Theologians like Charles Ellicott, Heinrich Meyes, Joseph Benson, Matthew Poole, John Gill et al say Junia was likely a man. (Junia, another form of Junias or Junilias). We can read: “Greet Andronicus and Junia, my kinsmen (not P.C. should be kinsperson!) and my fellow prisoners, who are outstanding to the apostles, who also were in Christ before me.” as one version reads: “Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles…” – KJV.
We can interpret these differently. The anti-women camp say, according to the first text above, Paul was not calling Junia an apostle, but that Andronicus and Junia were known to the apostles as outstanding servants in the ministry. I wonder how the “original” was written and read? We only have copies off the “O,” but even these have been revised and reworded. Did Paul mean Junia was an apostle or she (if a woman’s name) was just known by the apostles?
The KJV has, “who are of note among the apostles.” (the same in the NKJV); the RSV has, “they are men of note among the apostles”; The American translation reads: “… My fellow countrymen…”; the Amplified Bible reads: “my kinsmen… who are held in high esteem in the estimation of the apostles”;
We could go thru all the Bible translations in print and read different positions within the church. Some favoring the female apostle and some the male apostle or neither.
The “No women apostles” says Junia was not an apostle but were known of her by the apostles.
Why would Paul say that Junia was not a female apostle, since he argues in their behalf for equality in the ministry (see my many articles). We also know a woman, was the very first (female) proclaimer of Jesus’ resurrection. Why did God allow (foreordain) a woman to preach the gospel first and not a man?
What we know
the name Junia is recognized as a woman’s name, contrary to earlier translations, suggesting a male name. The Greek text supports Junia as a female, with no evidence of Junias in ancient inscriptions. She obviously was a relative of Paul who shared imprisionment. She was part of the early Christian church in Rome, before Paul or Peter arrived there.
Q. Was Junia the same female as Joanna (24:10)?
This is also debated. Junias’ legacy highlights the native role of women in the early church/Ekklesia. No women!
The female name Junai was over time, changed to Junias, a male name, because the prevailing belief, as time progressed was men only were called into the ministry, especially apostles.
From the very beginning, women were integral to Jesus’ ministry: a woman being the first “GOSPEL PREACHER!” Mary Magdalena, Joanna, and Susanna supported Jesus and His disciples, and women were the FIRST witnesses to the resurrection. Jesus’ INCLUSION of women as followers/leaders was REVOLUTIONARY!!! This happened when women in Judaism was marginalized, not to mention Gentile nations as well.
Priscilla, a teacher and missionary and her husband Aquila, and Phoebe, a servant of the church in Cenchrea (see Acts 18:18).
The Downside
Women in the ministry has, once again, become a rallying point for those advocating for greater INCLUSION. While I am for women in the ministry, I DO NOT condone all women, especially rabid feminists, lesbians et al. Neither do I advocate rabid, liberal, leftist, homosexuals et al.
Leadership
True godly leadership should be based on CALLING and GIFTING, not on sex orientation or political views. Gender plays a living part in the True Body of Christ – male and female. Both represent Christ. I believe that male/female collaboration in ministry should be a priority, not a problem.
The diversity of the Body of Christ MUST be both male and female – not just male.
The Erasure of Junia in the Medieval Period despite the early church’s acceptance of Junia, her legacy was gradually erased during the MP. So, as the church becomes more hierarchical and MALE-dominated, women’s contributions were down played/forgotten, hence, the alteration of Junia’s name to “Junias” is a reflection of this anti-woman shift, as it was easier for the church to accept a male apostle.
I’m sure this male/female debate will continue ad extremum. There will be those who deny a place in the Body of Christ (ministry) and those who will welcome it.
Thanks for listening.