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APOSTLE
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naval squadron or expedition'. In the LXX apostolos occurs in 1 Kings 14:6 in the phrase, `I am sent to thee with
heavy tidings', where `sent' translates the Hebrew shalach, which immediately connects with such missions as that
of Joseph (Gen. 37:13), Moses (Exod. 3:14), and Isaiah (Isa. 6:8) and, generally, with the bearing of `tidings',
whether of deliverance or judgment. The composition of the word is simple. Apo is a preposition, and, like nearly
all prepositions, carries with it a sense of motion, direction or rest. In this case the translation `from' indicates
origin, motion and direction. Stello is the verb `to send', and so an apostle is one `sent from another'.
Apostello is used of the `sending forth' of the twelve (Matt. 10:5), of John the Baptist (Mark 1:2; John 1:6), of
preachers generally (Rom. 10:15), of angels (Heb. 1:14), and of Paul (Acts 26:17). There is, however, one other
occasion where apostello and apostolos are used, that gives all subsequent apostles and messengers their true and
only authority. Both words are used of the Lord Jesus Christ. He is pre-eminently `The Sent one' (1 John
4:9,10,14); He is pre-eminently `The Apostle'.
`Consider the APOSTLE and High Priest of our profession, Christ Jesus' (Heb. 3:1).
Here, therefore, is revealed the character of the solemn office denoted by the title `apostle'. Here Paul's
insistence on the use of the word `me' in 2 Timothy 2:2, is carried back to another and higher use of the pronoun,
`He that receiveth you, receiveth ME' (Matt. 10:40) and, through Him, to the ultimate source of all authority, God
Himself.
Having therefore considered the meaning of the term apostle, we must now take the subject a stage further and
inquire into the apostleship of Paul. First we must observe any difference there may be revealed between `The
Twelve' and Paul, and then collect all references that throw light upon the claim of the apostle to his office.
First we will see how Paul's apostleship differs from that of the twelve in one great particular. The twelve were
appointed early in the Lord's public ministry (Matt. 10) before His Death, Resurrection or Ascension, whereas
Paul's apostleship is referred to the time when Christ `ascended up far above all heavens' whence, as the ascended
One, He `gave gifts unto men ... and He gave some apostles' (Eph. 4:8-11). Here is indicated a most decided
difference between the calling of these two orders of the apostles. The difference is recognized in 1 Corinthians 15,
where the apostle gives successive witnesses to the Resurrection of Christ, among whom he numbers `The twelve',
but from which company he distinguishes his own calling by adding `and last of all he was seen by me ... for I am
the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God' (1 Cor.
15: 5-9). This intense humility and sense of undeservedness but heightens the fact that, in spite of all such
limitations, Paul had a distinct apostleship which even humility could not deny.
There is another witness to Paul's distinct apostleship which should weigh with us all, especially with any who
deny or object to emphasis upon his distinctive calling: it is the testimony of Peter, James and John, recorded in
Galatians:
`When they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision
was unto Peter; (for He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty
in me toward the Gentiles:) and when James, Cephas, and John, who seemed to be pillars, perceived the grace that
was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen
(Gentiles), and they unto the circumcision' (Gal. 2:7-9).
The apostleship of Paul is a distinct order, and must not be confused with `the twelve'. One outstanding
difference is that already cited from Galatians 2, another is made evident in Ephesians 4:
`And He has given some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
for the readjustment of the saints, with a view to (the) work of ministry, with a view to the building up of the
body of Christ' (11,12).
These are the gifts and their purpose.
In 1 Corinthians 12, where the gifts are set out in detail, there is an inspired enumeration; firstly, secondly,
thirdly. This order must be so placed for a purpose. To discount it is to despise the inspired Word; to add to it is to
take unwarranted liberty. Before Acts 28 this is the God-given order: