This word from misthos `reward', indicates an hired

The actual word used by Paul in Titus 1:1 is doulos.  In this epistle

Paul calls himself `a servant of God' but his usual mode is to speak of

himself or others as `servants of Jesus Christ'.  While we read of `servants

of Jesus Christ' and `servants of God' we never read of any that they were

`the apostles of God', such a term is unknown.  There is of course a reason

for this restriction.  An apostle was one who had been `sent from'

(apostello) another, to represent him, and equipped with delegated authority.

Over and over again, the Saviour declared that He had been `sent' (John 5:36;

17:3 etc.).  Consequently we are not surprised to discover that Jesus Christ

Himself is the True Apostle (Heb. 3:1) all other apostles being sent by, or

representing Him.  We accordingly find in the chapter wherein the word

translated elsewhere `apostle' first appears, the following solemn statement:

`He that receiveth you receiveth Me, and he that receiveth Me receiveth

Him that sent Me' (Matt. 10:40).

Paul therefore could sign himself either `the servant of God' as in Titus, or

`the servant of Jesus Christ' as in Romans, but never the apostle of God,

that title belongs to the Saviour, all apostleship deriving from Him and

representing Him among men.

Two references to `faith' appear in this introduction, but the terms

used to define this faith at first reading appear contradictory.  What can be

more opposite than `elect' and `common'?  Yet Paul says that his apostleship

was `according to the faith of God's elect' whereas Titus is related to the

`common faith' (Titus 1:1,4).  Instead of any disparagement however there is

a very gracious parallel intended.  The faith of God's elect was not the

exclusive possession of Paul, or any servant of God, it was the common

possession of the redeemed.  Exclusive, yes, when the church is considered in

contrast with the world, all -embracive, yes, when the church is considered

as composed of members on an equality.

How are we to understand the apostle's statement that his apostleship

was `according' to the faith of God's elect?  That his salvation could thus

be described is obvious.  While kata may look back and say `your salvation is

according to the purpose of God which was planned before the world began' we

must remember also that this horizontal movement, which is the character of

kata with the accusative, can also `accompany' or even indicate

the reason or purpose `for which' anything is done.  Consequently we find a

great many translators and commentators favour the idea that Paul is telling

Titus here that his apostleship was `for' the faith of God's elect, that is

to further it, preach it and make it known.  Translators belonging to widely

different schools of thought as are Alford, Moffatt and Weymouth read `for'

the faith, or `for the building up of the faith'.  Conybeare and Howson's

translation reads `an apostle of Jesus Christ -- sent forth to bring God's

chosen to faith' and has as a footnote,

`The original here is perplexing, but seems to admit of no other sense

than this, an apostle sent forth on an errand of faith'.*

*C.H. Welch adds by explanation: as apostolas kata timorian would mean an

apostle sent forth on an errand of punishment; so apostolos kata pistin

means: an apostle sent forth on an errand of faith.