And Joanna the wife of Chuza Herod's steward—Luke provides precise biographical detail, identifying Joanna (Iōanna, Ἰωάννα, Hebrew Hannah, "Yahweh is gracious") through her husband Chuza (Chouzas, Χουζᾶς), described as epitropos Hērōdou (ἐπίτροπος Ἡρῴδου, "steward/manager of Herod"). This term indicates high administrative position managing Herod Antipas' household finances and estates. Joanna's presence among Jesus' followers reveals the gospel penetrated even Herod's court, despite Herod's later hostility (Luke 9:9, 23:8-12). Her inclusion demonstrates Christianity's social diversity—from demon-possessed outcasts to aristocratic court officials.
And Susanna, and many others, which ministered unto him of their substance—Susanna (Sousanna, Σουσάννα, "lily") appears only here, suggesting she was well-known to Luke's original audience. The phrase diēkonoun autois ek tōn hyparchontōn autais (διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς, "were ministering to them from their possessions") uses diakoneō (διακονέω), the verb from which "deacon" derives, indicating practical service. These women financially supported Jesus' itinerant ministry from personal resources, making possible His full-time kingdom proclamation without earning income.
Historical Context
Roman law allowed women to own property and conduct business, unlike classical Greek practice. Wealthy widows especially possessed financial independence. Joanna's connection to Herod's court is historically significant—Herod Antipas (who beheaded John the Baptist) ruled Galilee and Perea (4 BC-AD 39). That his steward's wife followed Jesus indicates the gospel's reach into political circles and suggests potential intelligence about Herod's activities reached Jesus' circle. The women's financial support established precedent for Christian patronage. Paul later received support from Lydia (Acts 16:14-15) and others. In Jewish culture, supporting Torah scholars was considered meritorious; these women applied this principle to supporting the ultimate Rabbi. Their service fulfilled prophetic expectation that in Messiah's kingdom, women would participate fully (Joel 2:28-29, quoted in Acts 2:17-18).
Questions for Reflection
How does Joanna's position as wife of Herod's steward yet follower of Jesus demonstrate that the gospel creates divided loyalties between earthly powers and kingdom allegiance?
What does the women's financial support of Jesus' ministry from their own resources teach about Christian stewardship and the use of personal wealth for kingdom purposes?
In what ways does Luke's careful identification of these women by name combat the historical erasure of women's contributions to early Christianity?
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Analysis & Commentary
And Joanna the wife of Chuza Herod's steward—Luke provides precise biographical detail, identifying Joanna (Iōanna, Ἰωάννα, Hebrew Hannah, "Yahweh is gracious") through her husband Chuza (Chouzas, Χουζᾶς), described as epitropos Hērōdou (ἐπίτροπος Ἡρῴδου, "steward/manager of Herod"). This term indicates high administrative position managing Herod Antipas' household finances and estates. Joanna's presence among Jesus' followers reveals the gospel penetrated even Herod's court, despite Herod's later hostility (Luke 9:9, 23:8-12). Her inclusion demonstrates Christianity's social diversity—from demon-possessed outcasts to aristocratic court officials.
And Susanna, and many others, which ministered unto him of their substance—Susanna (Sousanna, Σουσάννα, "lily") appears only here, suggesting she was well-known to Luke's original audience. The phrase diēkonoun autois ek tōn hyparchontōn autais (διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς, "were ministering to them from their possessions") uses diakoneō (διακονέω), the verb from which "deacon" derives, indicating practical service. These women financially supported Jesus' itinerant ministry from personal resources, making possible His full-time kingdom proclamation without earning income.