See on Rom. 1:1.

 The Christian “faith,” or teaching, is designed to produce godly lives, not merely new theories (see on 1 Tim. 2:2; 4:7, 8; 6:3, 5, 6; 2 Tim. 3:5; 2 Peter 1:3).

 Gr. epignōsis (see on Eph. 1:17). Paul refers not only to an intellectual understanding but to an experimental knowledge of gospel truth. Upon this knowledge faith is built and strengthened. Compare 1 Tim. 2:4; 2 Tim. 2:25; 3:7; Heb. 10:26.

 Gr. eklektoi, “chosen [ones]” (see on Rom. 8:33). Paul may here compare the Christian church with ancient Israel, which had been chosen by God to bear the message of salvation to the world (see Isa. 43:20; 45:4; 65:9). For a discussion of Israel’s role as the “elect” people of God see Vol. IV, pp. 25-38. The responsibilities once assigned to Israel now belonged to the Christian church (see on 1 Peter 2:9, 10).

Some difference of opinion exists as to whether this phrase states the aim of Paul’s apostleship or the standard by which he was chosen. If the latter, it may mean either that Paul had been chosen in conformity with the faith, that is, with the Christian revelation of truth, or that his preaching was in accordance with this revelation of truth or with Christian doctrine.

If it expresses the aim of Paul’s labors, it means that he considers himself an instrument in the plan of God to bring about faith in the hearts of men and women. The thought might thus be, The object of my apostleship is to bring the chosen of God to saving faith.

The purpose of Paul’s introduction is to win, both for himself and for Titus, the full approval and confidence of the Cretan Christians. Accordingly, perhaps Paul here emphasizes that the contents of this letter and the whole ministry of Titus are in complete accord with the Christian faith as the Cretans have already understood it. The mission of Titus, as Paul’s representative, is in complete accord with the will of Christ and with the revelation of truth they already possess.

 For the significance of the names Jesus and Christ see on Matt. 1:1. For Paul, Jesus Christ is God and possesses the attributes of God (see on Col. 2:9; 1 Tim. 1:1; 2 Tim. 4:1). The authority of Jesus Christ, who personally commissioned Paul to the apostolate (see on Col. 1:11, 12), is the supreme authority of the eternal God. Paul’s embassage is from the Most High; his credentials were presented to him on the Damascus road (Acts 9:15; 22:14, 15; 26:16, 17; Col. 1:1).

The length of this greeting is unusual but purposeful. Because Titus is working in a new and difficult field his authority may frequently be challenged. To avoid any embarrassing misunderstanding Paul makes a clear statement regarding his own divine credentials and the validity of Titus’ commission, thus banishing with quiet finality any possible doubt regarding Titus’ authority.

Crete was a new and difficult field. Paul had apparently labored there for a short time only, and his early departure may, perhaps, have been made the occasion of some misunderstanding. Consequently, much depended upon a proper understanding of the position and authority of Titus and of Paul, under whose direction Titus worked. Paul’s introduction makes his own position clear. If anyone rejects Titus and his counsel he also, in so doing, rejects the clearly defined position and authority of Paul. The respect the Cretans had for Paul is also to be accorded to Paul’s personal representative.

 See on Rom. 1:1; 1 Tim. 1:1. Although a slave of God, without property and independence, Paul was an ambassador for the King of kings, with all the prestige and privileges accompanying this assignment.

 Or, “bond servant.” Although the introductions to Paul’s epistles generally follow a similar pattern, the salutation here used is unique. Usually, Paul calls himself a “servant of Jesus Christ” (see on Rom. 1:1; Phil. 1:1).