John Granger Cook, «1 Cor 9,5: The Women of the Apostles», Vol. 89 (2008) 352-368
The women of the apostles in 1 Cor 9,5 have posed a riddle in the history of interpretation. With few exceptions commentators over the last one hundred years have identified them as wives and dismissed the text in a few lines. Recent research on the role of women in early Christian mission has brought a fresh assessment, concluding that the women were missionary assistants to the apostles. This essay develops an extended argument to solidify the thesis using the history of interpretation, the nature of missionary partnerships in the Pauline epistles, semantics, some important parallels from the Greco-Roman world, and the nature of ancient households.
362 John Granger Cook
The conclusion is that one of the senses of ajdelfhv was probably a title
— “sisterâ€. Its reference in the case of such a use would be a
missionary, a member of a missionary couple, or one of a group of
missionaries. One is left with the impression that since the “sister
women†of 1 Cor 9,5 accompany the apostles on their missionary
journeys, the usage of “sister†to refer to a missionary assistant may be
the correct reading of the verse.
2. periavgein or periagesqai
v
“Lead around†(periavgein or periavgesqai) is also important for
understanding the interpretive situation (49). Demosthenes uses the verb
for leading around three slaves, and Diodorus Siculus uses it for
Dionysus’ practice of taking a crowd of women with his army (50).
Plutarch’s Marius took a Syrian prophetess named Martha around in a
litter reverently (51). None of these examples involves sexuality. For
Greek texts, Bauer only appealed to an example where a sexual
relationship was implied and erroneously concluded that the verb in 1
Cor 9,5 necessarily implies a marriage (52). One can certainly find such
usages. According to Athenaeus, Philip of Macedon did not bring
women with him to war, but Darius “led around†three hundred and
sixty concubines (53). The most telling usage comes from several
centuries after Paul. Chrysostom, in a homily on Genesis, describes
Abraham’s statement to Sarah that if the Egyptians see him and know
that he leads her around as wife, then they will probably take
possession of her, thus fulfilling their almost maniacal lust, and will
then kill him (54). Since Cephas/Peter was married and given
(49) This was seen by BAUER, “Uxoresâ€, 101. He, for example, cites Juv. 1.122
(praegnans et circumducitur uxor “followed by a pregnant wifeâ€) against
Augustine’s argument that includes this phrase, “Nor did Paul say ‘take’ (ducendi)
but ‘lead around’ (circumducendi)†in Mon. 4.5-5.6 (538,3–539,24 ZYCHA).
(50) Demosthenes, Pro Phorm. 45 kai; trei'" pai'da" ajkolouvqou" periavgei.
Diod. Sic. 2.38.6 iJstorou'si d’auton kai; gunaikwn plhqo" meta; tou' stratopedou
j; ' ' v
periagesqai.
v
(51) Plutarch, Marius 17.2 kai; gavr tina Suvran gunai'ka, Mavrqan o[noma,
manteuesqai legomenhn en foreiw/ katakeimenhn semnw'" perihgeto.
v v j v v v
(52) BAUER, “Uxoresâ€, 101. In Xen., Cyr. 2.2.28 Cyrus asks a captain if it is
good that “you take this youth around with you?†(LSJ 1367b “have always by
one†periavgei touto to; meirakion).
' v
(53) Athenaeus, Deipn. 13.5 o}" peri; twn olwn polemwn triakosia" exhkonta
'{ ' v Jv
perihgeto pallaka".
v v
(54) Chrysostom, Hom. xxxvi in Gen. 2 (PG 53; 334): ΔEa;n ou\n ijdwsiv se, kai;
gnwsin oti kaqaper gunaika periagw se … .
' { v ' v
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