First and Second Timothy and Titus are usually described as “pastoral epistles.” The standard view of these three letters is that Paul is writing to individuals who he has placed in a leadership position overseeing churches. Paul Anton first called these three books as pastoral epistles by in 1726. The description has become so common that nearly every commentator on the books has described the letters as “church manuals” or “advice to young pastors.” This assumption is rarely questioned.
In the traditional view of these letters, young 
Timothy has taken on additional responsibilities as a superintendent over several churches planted by Paul. First Timothy is therefore letter is personal advice to Timothy on how to organize the church, as well as other ministry related issues.The second letter written to Timothy is to ask him to come to him in Rome, and to bring Mark with him, but the pastoral emphasis is still the main theme. In Titus, the content is very similar to First Timothy, elders are described, and various potential problems are addressed.
Gordon Fee, however, has called the description of these three letters as “Pastoral Epistles” into question. As Fee notes, if these are “church manuals” they are not particularly effective ones. We end up with far more questions about the church after reading them! It seems hard to believe that such a wide variety of church structures and styles would all call upon these letters to validate their own church practice, if in fact Paul intended them to be read as “manuals for doing church.” Furthermore, he states “It is a mistaken notion to view Timothy or Titus as model pastors for a local church. The letters simply have no such intent” (147)
The key, for Fee, is to read seriously what Paul about his reason for writing the letters in 1 Timothy 1:5 and 3:15. In the light of Paul’s speech to the elders from Ephesus in Acts 20:17-35, it would appear that the purpose of the letters might very well to be false teachers in the Ephesian community.
1 Timothy 1:3 As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer
1 Timothy 3:15 …if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.
Acts 20:30 Even from your own number men will arise and distort the truth in order to draw away disciples after them.
These verses do not concern organizing the churches from scratch, as if Paul has done just a bit of church planting and Timothy is sent in to finish the job, like a modern evangelist with a followup team. There seems to be a serious false teaching that has caused the church at Ephesus serious problems. The problem is internal (Acts 20:30), people from the inside have begun to teach things opposed to Paul’s message. As Fee puts it, “What we learn about church order in 1 Timothy is not so much organizational as reformational” (146).
This observation may help with the most difficult problem of 1 Timothy. If Fee is correct and the problem is straying elders, does this effect the way we look at the list of qualifications for elders? What about the prohibition of woman teaching and exercising authority in 1 Timothy 2:11-12?
Bibliography: Gordon D. Fee, “Reflections On Church Order In The Pastoral Epistles, With Further Reflection On The Hermeneutics Of Ad Hoc Documents.” JETS 28 (1985): 141-151.
The same question came to my mind when reading 1 Timothy along with Polhill. If Paul was writing to specific problems that the church at Ephesus was facing, is there application for Christians today about female pastors and women in authority? Thinking about it in this way was a new concept to me. From a personal experience with this at my church, we had an influential man take his entire family out of our church because a woman read scripture in front of the church before leading choruses. His reasoning was that by reading scripture, she was over setting her boundaries as being a woman in the church. Is that what Paul was saying? I tend to think it is not so. Because Paul is writing to specific problems, I lean more towards thinking that we should not be so black and white on the issue of women in authority. “In their social context the women would have had little formal education and were scarcely qualified to teach. Paul wanted the women to be educated, so he urged them to sit quietly in the assembly and learn” (Polhill, 410). With the social context in mind, I wonder to what extent Paul would want modern day readers to take his message from 1 Timothy about women exercising authority in the church and apply it to the modern church.
When thinking about this issue of women in the church, I thought of the book The Pastor by Eugene Peterson, He tells a story of his mother being a teacher to the lumberjacks to the community. she was reaching out to these men that needed God and she helped bring these men to faith in Christ. But with this, one of the men in the church said that she was not Biblical and needed to stop what she was doing. I was thinking while reading this Post, What would Paul say about this lady spreading the Gospel to these people? would he say stop because that is not your place? I do not think that this is what Paul is saying at all. If we are to say that, then i think that is contradicting what Christ wants us all to do as his children in spreading the Gospel to all nations. I do think that Paul is addressing a specific issue that this church is dealing with but on the other hand, it is really hard to say that if someone, man or woman, are help further the Gospel and people are now one with Christ, how could we say that God cant use that if it is a woman?
In Paul’s letters to Timothy and Titus he was addressing a specific problem in the churches. They are not necessarily supposed to be taken as a manual for the organization of the church. If we look at the letters more like helpful tips or information and less of a manual, then certain issues that Paul addresses are not taken quite so literally. One of these issues is the issue of women leadership in the church. Women leadership is a controversial topic for most churches and sometimes causes divisions and rifts between people in churches. This was not Paul’s intentions when writing to Timothy or Titus. In Titus he even talks about not letting mindless controversy divide the church. Polhill says, “What concerned Paul most was not the actual content of their teaching but their divisiveness. He urged Titus to shun such people who tore up the fellowship” (Polhill, 420).
I would have to agree with Aubree. I feel that many times if we would look at Paul’s letters more as tips or information rather than a manual on how to do things then vs would not taken in Christ a literal text, and may cause so much issue in the churches today. During a missionary conference back home there was a man that stood up during one of the women missionary reports and proceeded to read about the women in the church speaking in front of the church. I don’t feel that women speaking in front of the church is as serious an issue as what some people the church make it to be, and if we would take some of what Paul says in his letters and use them as information or tips instead of manuals this may create less issue and tension in the churches today. Paul says for women to sit quietly so that they will learn, there needs to be a point of application as well.
I have always been told growing up that the Timothy books and that Titus are church manuals. I disagree with fee in saying that the church manuals are not effective. I think that they touch on major issues that happened in the church during that time and that are happening in the church. I think that many of things that Paul wrote about are still issues that go on in the churches today and can be applied so for fee to say that they are not effective manuals is wrong. The letters are what started the church and to run the church the way that Jesus wanted it and intended it to be run so we should follow the letters and apply them into our churches so that it will be more effective. I don’t see that there is a problem with elders straying due to the problem in 1 Timothy.
I know quite a few people that look to the pastoral epistles strictly as church manuals. This can be a dangerous take on the letters, because it makes us take them out of context. Paul was writing specifically to Timothy and Titus, and with writing that specifically, some specific issues and problems came up that they were dealing with. Some of these issues are applicable to what goes on in different churches today, and others may not apply to certain churches. All scripture is God breathed and useful, but we must be careful not to take certain things out of context.
I would have to agree with adomisc that we should look at the letters as more helpful tips than a manual. Back then Paul was addressing more of an issue back then than now. This is a big issue for many churches, was it more that Paul was saying that females shouldn’t have a voice in the church at all? Or was it more that it was an issue back then that Paul had to address. From my experience I have learned more from a female pastor than a male pastor in my life. With that from what Paul writes that females shouldn’t have a voice in the church, should I stop listening to female pastors that I have learned a lot from? No because I believe that Paul was writing on the one issue back then, and that we should look more towards the Pastoral Epistles as more helpful tips rather than having a manual in today’s world.
That’s the big issue isn’t. What in the bible is application for us and what is there to be learned from? The hardest thing is trying to figure out what in this bible old hefty book, applies to use today, and what applied sole to the particular people in the stories written. The prohibition of woman teaching in the Church, has been something that has not bothered me. I believe that women shouldn’t be pastors, and that is because I have taken that verse as a reference verse of application to all churches everywhere every since that was written. Some things in the bible are meant to be taken that way. Take Jesus’ death of the cross for example it is something that applies directly to every human being. Then for example you dietary laws, or the general civil laws that Israel had to follow in the Old Testament (Deut 24:10-11). My ‘go to’ is to make sure the reason I am implementing the teaching of scripture in my life is not because someone told me, but because I have stressed searching the issue out with God and whether or not it matters, and whether or not I need to be seeing it (prohibition of woman) a certain way. Since this came up in a blog post I am going to continue to search and wrestle with God for what the text means.
If we read the passage about women in the end of chapter 2 of 1 Timothy, in the context of today, it seems very demeaning and terrible. This is a passage that is very important to read within the context of the time that it was written. Polhill explains why Paul said that “women should learn in quietness and full submission” and why they should not exercise a position of authority over a man on page 410, “Quite possibly the false teachers were using the women to propagate their own erroneous views… In their social context the women would have had little formal education and were scarcely qualified to teach. Paul wanted the women to be educated…” After reading this, I feel more comfortable with this passage. In the context of today’s culture, I think if a man is straying or not being noble and wise with his knowledge, that if needed, a woman can stand up and say something and teach what is right. I say this because women, at least in America, have plenty of resources and mentors that they can learn from, not to mention the Bible! Most women can read and write and are able to teach effectively. However, I do think the men should be the leaders they are called to be and stand up and teach and guide the way God has called them to, and we as women are to support them and help them and learn along with them.
These three letters were not written by Paul. This fact is almost universally accepted by those who have looked into the question in detail.
I would think a guy who argues Timothy and Titus are the same person would be more open to “outside the consensus” ideas.
I am perfectly happy to see the letters as created by Paul’s larger circle sometime after his death, perhaps based on authentic teaching but that does not really matter (and is probably impossible to prove). The same might be said for Ephesians or Colossians, obviously.
However, as you say, it is an “almost universal” consensus. There is some evidence the plausible re-construction is possible, 1 Clement 5:6-7, for example.
It is better to discuss 2 Timothy separately, which I do not do in the post above.
I found this post pretty interesting because although they are called pastoral epistles by tradition how much of it does apply? Which seems heretical to question the authority of Scripture (2 Tim. 3:15-16). However, does God really not want women to teach or lead? Are women disqualified to be a part of the great commission (Matt. 28:16-20). Why would God pick Deborah to be the Judge of Israel? What about Lydia, Mary Magdalene, and Priscilla? They all had God-given roles that had a form of leadership and teaching/preaching the Gospel to others.
I would be eager to find out how the proposed false teaching Paul is writing to Timothy in Ephesus connects with the validity of how we read Paul’s take on women and their roles. It seems in 1 Timothy 2:9-10 Paul is promoting women and encouraging them to live right and modestly, yet, he says to be quiet and submissive…Paul does not “permit” that women teach over men (1 Tim. 2:11). I think this gives a clue as to how this can apply to readers today. Paul did not permit these things for women in their cultural context. So what is the history of this church? If we find more out about that could we not find the principle that applies to today? As stated before, God seems to not deem women ineffective and only good for childbearing. These women were given leadership roles and taught/preached to others.
Longenecker states, “Paul charges Timothy, even as he did prior to his departure to Macedonia in northern Greece, to remain in Ephesus to combat the teaching of false doctrines, myths, and endless genealogies…” (TTP 275)
We know Timothy was having some issues of intimidation (2 Tim. 1:7). So perhaps women in his church at Ephesus were taking the lead and promoting false doctrine?
If Fee is correct, then I don’t necessarily think that it would change how 1 Tim 2:11-12 is perceived. If there is a downfall of elders in the church, then we still can look at 2:11-12 the same way as before. However, when looking at 1 Tim 2:11-12, there are many different views on what exactly Paul is saying in those verses. So, it comes down more to what we believe Paul is saying about women. This does not mean that if the problem is straying elder, it effects how we view and read these verses.
Rachel Smith
“If Fee is correct and the problem is straying elders, does this affect the way we look at the prohibition of woman teaching and exercising authority in 2:11-12?” (P. Long, blog-What are the Pastoral Epistles?) If what we read in first Timothy is indeed reformational, then that does affect the way we look at Paul’s instructions for women. It would therefore seem that Paul’s list of instructions for women is more of a ‘get-back-on-track’ plan, than a straight-up directive. This would make many who don’t like this part of Paul’s teaching happier because it sounds nicer than taking the instructions at face value. We do need to remember, however, that cultural context is important to help us correctly understand this passage of Scripture. According to TTP, this makes a difference: “The instructions given to women in 1 Tim 2:8 – 15 are decidedly contextual” (TTP, 277).
Fee brings up a great point especially to new believers and may arise many questions within them. I think even for believers today it is important to see that there will be elders who are not following correct doctrines and teachings out there, and it teaches us to be more discerning of who gets to be in which position. I think the requirements for elders is still very important to look at. Since they are in leadership in the church, they must be held accountable for higher standards as they help lead the body of Christ.
As for the issue of women, Longenecker addresses this with three brief observations. He reminds us in one of those that 1 Timothy 2:8-15 are “decidedly contextual” (277). He also unpacks how many of the women in the church in were the ones introducing false teaching and influencing the body in the wrong fashion (277). The author of 1 Timothy had to address this issue, and it seems as if this passage is solely about their situation in Ephesian church.
But we still do find examples of women leading in the church with great respect and authority. Phoebe is an example of a trustworthy deacon, and looked upon with much respect (Longenecker 278). It is important to note that with both the subject of false teachers and women as leaders, one person can make a bad reputation for the whole team, and not all are necessarily fitting into one category that they are corrupt and not trustworthy.
The Pastoral Epistles are forgeries. It has to be said loud and clear. It is irresponsible of you, Phillip, to write about these letters as if Paul wrote them. It’s shameful, really. It is not as though the arguments are finely balanced. They are not. I have seen nothing more cringe-worthy than Fee’s attempt to justify why he clung to the view that Paul was the author.
I am not happy with the word forgery, because of the modern wholly negative connotation of the word. I know it is a popular way to describe the pastorals and makes for a good book sales if you are Bart Ehrman. If they do come from the next generation of the church, they are pseudepigraphic, a disciple writing in the style of their master in order to apply their teacher’s doctrine to the present generation. I reviewed Robert Wall’s Pastoral Epistles Commentary,
Here is the whole review.
This might not satisfy you either, but it is less that Fee’s defense of the traditional view and better than Ehrman’s Forged!
In a comment on your recent post on Ephesians you wrote:
“As it happens, there are no examples of authentic letters with false attributions, pseudonyms are only used in forgeries.”
But now you write:
“I am not happy with the word forgery, because of the modern wholly negative connotation of the word. I know it is a popular way to describe the pastorals and makes for a good book sales if you are Bart Ehrman. If they do come from the next generation of the church, they are pseudepigraphic, a disciple writing in the style of their master in order to apply their teacher’s doctrine to the present generation.”
This seems contradictory. Are you open to the possibility that the author of the Pastorals had intent to deceive, or not? And why do you refer to the author of the Pastorals as “Paul” in the body of your blog posts?
Wall here seems to take it as axiomatic that the Pastorals should be included in the cannon, but that is the very question at hand. He writes:
“The letters were included in the canon based on the practical use of the letters and the intuitive judgments of early Christians.”
The “practical use of the letters” for the early Christians was, in part, to oppress women. When you write to your students as if Paul wrote the Pastorals you are being complicit in their sexist lies, however much you try to reduce the impact of the un-Pauline passages.
“When you write to your students as if Paul wrote the Pastorals you are being complicit in their sexist lies”
Here is the source of our disagreement, whether “historical Paul” wrote them or not, I am treating them as canonical. I can assume Paul wrote them or I can assume he did not write them. In either case I am trying to read them as a part of the Canon therefore I have to deal with their contents as have some authority for Christian practice. You don’t and that is OK.
I do not think the purpose of 1 Timothy is to oppress women, even if that is the use the later Christians made of them. As I think I am clear on later in this series, (whoever wrote 1 Timothy) I do not think it is mean to silence all women for all time in every sort of sort if situation. Christians who teach that sort of thing are as wrong as Christians who claimed the Bible gave them authority for the crusades or slavery (or to make this more contemporary, Christians who think the Bible teaches the earth is flat or vaccinations are evil). Saying 1 Timothy is canonical requires me to deal with the hard passages, saying it is a forgery allows me to dismiss it as ancient misogyny without any more thought. Similarly, I do not think Philemon was written to perpetuate the evil practice of slavery. It might have done so in some contexts, but that is a gross misunderstanding of slavery in the Roman Empire. I am not complicit to the evils of American slavery or human trafficking in the world today when I refer to Paul as the author of Philemon.
FWIW, I have written quite a bit on 1 Enoch on this blog. I refer to Enoch as having visions and writing things down, etc. But I am quite aware there is no way Enoch wrote anything and that all of Enochic literature is pseudepigraphic. It is simply convenient to refer to Enoch because the document refers to him. This is the same sort of thing one finds in Luke/Acts, or the Gospel of John. Obviously there is nothing in the document itself that says “Luke wrote Acts,” but it is more convenient to write “Luke claims thus and such” than using the nebulous “the author of Acts.” You can follow Ernest Best in his Ephesians commentary and call the writer AE (author of Ephesians), but the “assumed author” of the Pastorals is is Paul, so I am happy to use that designation.
Here you are simply assuming your own conclusion that it is OK for you to treat the Pastorals as canonical. Your prior decision to treat them as canonical or authoritative is a decision to be complicit in their lies. That is not OK.
You are still promoting the idea that authoritative scripture rightly silences women, even if you limit the scope of that silencing. Even if your exegesis were convincing to your audiences, you would still be putting the women in Paul’s churches in a negative light. You malign women in the church of Ephesus by saying that they (and not apparently the men) had succumbed to the influence of false teachers (and should keep quiet and presumably have babies). I’m guessing that you explain away Eph 5:22 and Col 3:18 by suggesting that Paul is dealing with specific local problems in those churches. You also write that two women were in conflict in Philippi and needed a man to intervene. This is not the case: see my ZNW article, which you can access from my blog. Your students will get the impression that women in Paul’s churches frequently needed to be corrected, but it is just not true. Your approach simply does not work. For example, your university sports programs are lead by men. Even the women’s programs! And while your university website is down, I was able to learn that all its presidents have been men! And your church’s website has four men at the top.
Yes, people often refer to the author of Acts as “Luke” for convenience, but that is not the same thing as what you are doing with the Pastorals. Firstly, we have good evidence that Acts was written by Lucius (Rom 16:21) and Luke is just the abbreviated form of Lucius. Secondly, there is much more at steak in the case of the Pastorals since they claim to be written by Paul. Given that the issue of authorship is so important in the case of the Pastorals, your audience will expect you to prioritize clarity over convenience and name the author accordingly. Thirdly, writers who do not think that Luke wrote Acts, but refer to the author as “Luke” will say in their in their introductions that they are using the term “Luke” as a short-hand for “author of Acts”. In your recent round of blog posts you have not even touched on the issue of authorship of the Pastorals. If you are undecided on the author of the Pastorals you need to be clear with your readers on that. Otherwise you are deceiving them. Often blog posts are read in isolation, especially when they are found through google. You should therefore state at the beginning of each blog post on the Pastorals that Paul’s authorship is rejected even by conservative specialists.
Kellum Bridgeforth
Professor Long
Paulie Lit
11-15-21
Blog Post #11
The Pastoral Epistles are very important books of Paul that need to be implemented into everyday life, especially in the church and to the people who have the most status in the church. I really like what P.Long says in the beginning of this Blog post summing up exactly what the Pastoral Epistles really are. “First and Second Timothy and Titus are usually described as “pastoral epistles.” The standard view of these three letters is that Paul is writing to individuals who he has placed in a leadership position overseeing churches”(P.Long). The main themes that I take away from Paul’s instructions to the churches is to remain faithful to the people who preach the true word and to live their lives according to Paul’s Gospel, not to false idols and false prophets. Longenecker and Still mention this multiple times throughout chapter ten, however the most resonating passage would be Paul’s direct qualification for leadership in the church; moreover it is stated what evildoers and false teachers do which, “They are unable to arrive at a knowledge of truth” (TTP 287). This is important because these false teachers will say and do anything to get the attention and sway others to believe what they say. Hence, it is a qualification of elders to be able to condemn and realize such teachings. 1 Timothy is a great chapter that sets the stage on how elders need to lead in the church. “Moreover, he must be well thought of by outsiders so that he may not fall into disgrace into a snare of the devil” (1 Timothy 7). In other words leadership in the church requires a lot of humbleness and selfless activity with a great knowledge of self discipline.
The pastoral epistles are the three books of first and second Timothy and Titus that are described and looked at as a guide or a handbook to new pastors and the church. We see in first and second Timothy that he starts out as a man of power within the church who was appointed by Paul. He took on a lot of responsibility and provided guidance on how to build a church. In Titus we also set another set of guides to follow within the church. Professor Long states “Gordon Fee, however, has called the description of these three letters as “Pastoral Epistles” into question”. (Long, 2019) Fee explains that if these three books are rules and guidelines that we should implement then they are not very effective. We are also unsure if some of the letters came from false teachings. The church of Ephesus is put into intense worry from these false teachings. How can we apply this to today’s women if Paul is specifically writing to the women of that time? This was my first question when reading Long’s article. I feel like the leadership that comes from women in the church has always been a touchy subject. It has always been up for question. It is important that when you read these books you are not seeing them as guidelines or manuals but recommendations and tips. It is such a controversial topic that Fee touches on but it is one that needs to be addressed within the church. It all depends on your experience with your religion and your beliefs.
The Pastoral Epistles, usually composed of 1st and 2nd Timothy, along with Titus, is often seen as being written to leaders who were elected to positions of authority in the church. The majority of commentators present these letters as “church manuals” or advice to younger pastors who have become leaders in the early church. As Long notes, a traditional view of these epistles portrays Timothy as becoming a superintendent overviewing several different churches that were established by Paul. 1st Timothy concerns himself with giving Timothy guidance and advice on how to organize the early churches he is working alongside. In 2nd Timothy, Paul requests that Timothy come to Rome, bringing Mark along with him, yet the primary themes remain intact. For Titus, Paul speaks upon similar topics to 1st Timothy, addressing potential issues for the church and qualifications for the elders.
However, this assumption that these “pastoral” epistles are “church manuals” has been questioned in recent scholarship, primarily by Gordon Fee. In his argument, he states that if these letters were intended to be manuals for the church or advice to young pastors, it does its job quite poorly, as it often leaves the reader with more questions than answers regarding practices within the church. Rather, Gordon Fee argues that Paul is more concerned with straying elders and false teachers within the early church. If this is the case, this could present new context to the list of qualifications for elders in Titus 1 and the prohibition of women within 1st Timothy 2. How would this affect our perspective of women teachers? Was Paul intending to establish a prohibition for all times within the church or was this a situational response to conflicts within the early church?
I honestly believe that choosing elders is one of the most important things that any church can do. I am going to compare the elders to the owners of a sports team. The Detroit Lions for example have been owned by the Ford family for about 100 years now, and ever since then they have been awful. The Fords are the ones who are choosing presidents, general managers, and coaches. They consistently fail over and over. If a church were to choose bad elders, the church as a whole would end up suffering. They would end up hiring worse pastors and other positions within the church than good elders would. The elders are the foundation for the church and that needs to be accounted for.
1 Timothy 2:11:12 talks about how women need to sit back and be quiet within the church. This is contradictory to some of Paul’s actions because he left Phoebe in charge of a church. I believe that a female is more than capable to be in charge of a church as an elder. My church does not allow this, but I believe we should. We have elders who are significantly less qualified than females who are not allowed to be. Churches should prioritize getting good elders who can help the church succeed instead of the elders’ gender.
Every time I have heard a sermon, or personally read the pastoral epistles, I have always viewed them as instructions for the leadership of a church. I have taken some of the things they have taught me as such instruction as I aspire to be a pastor one day. Reading this blog and learning in class that these epistles may be more specific to the person that they were written for is an interesting take that I first met with opposition. Quite frankly, I like looking at these letters as models for church construction (electing elders, ecclesiological undertakings, etc.), but as Fee elaborates, Timothy and Titus were not necessarily model pastors for a local church. I would enjoy very much to research this further because in many ways, the pastoral epistles have been very helpful to my ethic of leadership. Perhaps Timothy and Titus were not exactly revered as pastors, nonetheless the Apostle Paul gave them specific instruction on how to root out false teaching among many other specific instructions for the churches they were sent to. To me, this looks a lot like a modern church leader, but maybe the level that many scholars place Timothy namely is too high when relating to churches today. I still am very thankful for what I have learned from the epistles like these.
With that said, I believe that looking at Timothy and Titus in the way that Fee does works exceptionally well for controversial verses like 1 Timothy 2:11-12. In this case, when one does further study, they see that the women that Paul was speaking about were wealthy women that were teaching doctrine that was incompatible with the Gospel. Seeing these epistles as not instructions for the modern pastor or church would allow us to then write off these verses as pertaining to the specific women that Paul was writing about. This is a really interesting debate that I certainly need to read more about.
In reply to your 2017 comment: Yes, the hypothesis that Titus was Timothy’s praenomen, like the hypothesis that the Pastorals are genuine, is outside the consensus. An important difference is that the Titus-Timothy hypothesis has simply not been widely considered. Not only are the Pastorals un-Pauline, they are anti-Pauline in some respects. Consider the sexism they contain. And, no, it is not sufficient to force them to fit into what we know about Paul’s career. The author was clearly dependent on 1 Cor 16, which he misunderstood.
By looking at the problem of Ephesus, the church seems to be more mature. They seem to have started studying the law of moses. But seem like they interpret differently which is out of the context of the original or applied in their own ways. That’s why Paul said: ‘’some have departed from these and have turned to meaningless talk. They want to be teachers of the law, but they don’t know what they are talking about or what they so confidently affirm’’ (1 Timothy 6-7). By this false teaching within the church, the people of Ephesus started to have serious issues of their faith, in there many women may have been believed to false teaching. Maybe because false teachers are those who have a bit of authority in church, or they may be their relatives, like husbands, brothers, cousins or close friends. Maybe the women started to stand and stalk and cover the false teacher. But during that time, women weren’t educated. That’s why Paul said that women teach. Because they truly understand the meaning of the Bible. But if women have good education like this present time, I do not think Paul would say,not teach instead will be accepted.