The deutero-Pauline author advocated for men in leadership roles and women in subservient positions. He explicitly states, “I permit no woman to teach or to have authority over a man; she is to keep silent” (1 Tim 2:12). This is representative of the domestic order of Roman times. He alludes to Genesis 2-3 and links Eve’s sinfulness to the sinfulness of the current women, thus asserting the innocence of men (deserving of leadership positions). In 1 Tim 3:1-13, the author uses the male pronoun “He” when discussing qualifications to be a bishop, but blameless women were allowed to be deacons (Phoebe, mentioned in Romans, was likely a deacon). According to 1 Tim 4:13-16, deacons were allowed to teach and read scripture, a right that was given to them “through prophecy with the laying on of the hands by the council of elders” (1 Tim 4:13-16). Older women were instructed to teach the young women good values, like loving their husbands and children, having self-control, and being submissive to their husbands. In the Pastoral Letters, women were recommended to act subservient to men in order to “blend in” to Roman society and their domestic values and attempt to erase any negative perceptions non-Christians had about Christians.

1Tim 5:3-16 begins by distinguishing “real widows” from women with no husband who still has children or grandchildren (1Tim 5:4). The church can only support those who are real widows; those who aren’t should marry, have children, and take care of the household in order to keep the Adversary at bay. Material goods would be provided to the widow who prays diligently, cares for the afflicted, and “devotes herself to doing good” (1 Tim 5:10). Paul himself names several women he works alongside, showing his familiarity with women leaders and his approval of women as capable leaders.

In Philippians 4:2-3, Paul notes that two leaders in the church (Euodia and Syntyche) have had a disagreement and are in need of a mediator (“loyal companion”). They are named as “co-workers” of Paul; this suggests the women were of a particularly high status in the church. Galatians 3:28, one of the most quoted verses in the Bible, puts men and women on equal footing in the eyes of Christ. In Romans 16:1, Paul commends his “sister Phoebe”, who is listed as a deacon but a footnote indicates the alternate meaning of the word as “minister.” She was probably a benefactor of the church and assisted its growth financially and spiritually. Junia, mentioned in Romans 16:7, is the only female apostle mentioned in the Bible, and she was a “prominent” one who suffered alongside Paul in prison. She might have even been a church-planter like Paul was. Therefore, Paul’s views are not consistent with that of the deutero-Pauline author regarding women leadership and position in the church. He is much more accepting and approving of women leaders than the deutero-Pauline authors, further distinguishing the authors of the letters scholars believed were written by Paul and the letters traditionally ascribed to Paul. He is relatively egalitarian for the time, and while there were some verses in his earlier letters that suggested women were inherently lower than men, Paul has a wealth of women leaders and even commissions one (Phoebe) to do the work of the Lord. The fact that he praises all of the powerful women he encounters speaks to his approval.