Called (2564) (kaleo from root kal-, whence English “call” and “clamour”) literally means to speak to another in order to attract their attention or to them bring nearer, either physically or in a personal relationship. Kaleo is a major verb in the NT and its specific meaning depends on the the context in which it is used.
The basic meanings of kaleo include
(1) To call by name
(a) As when one addresses someone. There is some overlap in this meaning with the meaning #3. Kaleo can mean to call aloud, to utter in a loud voice (eg Mk 1:20) - Mt 22:43, 45, 23:9, 25:14, Mt 4:21 [cp #4a], Mk 3:31; Lk 19:13
Note: Three different Greek words in the NT may properly be translated "cry out"—kaleo, boao [word study], krazo. Kaleo signifies crying out for a purpose, involving intelligence particularly. Krazo suggests a harsh cry, perhaps inarticulate. But boao refers to crying out as a manifestation of feeling, and so relates primarily to the sensibilities.
(b) As when one calls a person or thing (21.13" class="scriptRef">Mt 21:13) by a name or title - either to give a name or to provide identification by the name it (or he/she) is called (eg 8" class="scriptRef">Acts 7:58, 14:12, etc) (Septuagint examples - Ge 1:5, 8, 10) - Mt 1:21, 23" class="scriptRef">23, 25, Mt 2:23, Mt 22:43, 45, 23:7, 8, 9, 10, 27:8 Lk 1:13, 31, 32, 35, 36, 59, 60, 61, 62, Lk 1:76, 2:4, 2:21, 23, Lk 6:15, 6:46, 7:11, 8:2, 9:10, 10:39, 19" class="scriptRef">Lk 15:19, 21, 19:2, 19:29, 20:44, 21:37, 22:3, 22:25, 23:33, Jn 1:42, Acts 1:12, 19, 1:23, 3:11, 9:11, 10:1, 13:1, 14:12, Acts 15:37, Acts 27:8, 27:14, 16, 28:1, Ro 9:26-note 1Co 15:9, He 2:11-note, He 3:13-note, Jas 2:23, 1Pe 3:6-note, 1Jn 3:1-note, Rev 1:9-note, Rev 11:8-note, Rev 12:9-note, Rev 16:16-note
And I saw heaven opened; and behold, a white horse, and He who sat upon it is called Faithful and True; and in righteousness He judges and wages war. (Rev 19:11-note)
And He is clothed with a robe dipped in blood; and His name is called The Word of God. (Rev 19:13-note)
(2) To issue an invitation or request one's presence at a gathering - Mt 22:3, 4, 8, 9, Lk 7:39, 14:7, 8, 9, 10, 12, 13, 16, 17, 14:24 Jn 2:2, Rev 19:9-note, 1Co 10:27
And he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" And he said to me, "These are true words of God." (Rev 19:9-note)
(3) To summon -
(a) Call together - Mt 20:8, Mt 25:14, Lk 19:13, Mt 22:3a
(b) Summon someone - Mk 3:31, Mt 2:7, 15, Acts 4:18, He 11:8-note
(c) Summon before court (frequent use in Classic Greek) - Acts 4:18, 24:2
(4) To call in the sense of to choose so that one might receive some special benefit or experience. This refers to God's call of sinners ("Divine call" of God to participation in salvation). Of the Divine call to partake of the blessings of redemption. Kaleo in this usage is figurative for it is not a literal call (like "Come over here and be saved").
(a) Call to discipleship - Mt 4:21, Mk 1:20; He 5:4-note (called to priesthood)
(b) Call to Salvation - 13" class="scriptRef">Mt 9:13, Mk 2:17, Lk 5:32 Jn 10:3KJV (not in NAS), Ro 1:6, 7-note; Ro 8:28-note, Ro 8:30-note; 24" class="scriptRef">24" class="scriptRef">Ro 9:24-note; 1Co 1:9, 24; 15" class="scriptRef">1Co 7:15, 17, 18, 20, 21, 22, 24, Gal 1:6, 15; Gal 5:8, 13, Ep 4:1-note, Ep 4:4-note; Col 3:15-note, 1Th 2:12-note, 1Th 4:7-note, 1Th 5:24-note, 2Th 2:14 1Ti 6:12, 2Ti 1:9-note; He 9:15-note, 1Pe 1:15-note; 1Pe 2:9-note, 1Pe 2:21-note; 1Pe 3:9-note, 1Pe 5:10-note 2Pe 1:3-note; Jude 1:1
Play - Softly and Tenderly Jesus Is Calling
Vocal by Anne Murray
See the interesting Greek words related to kaleo...
(1) Calling = klesis
(2) Called = kletos
(3) Chosen = eklektos from ek = out + kaleo = literally “called-out ones” and often used in the NT as a synonym for believers (Col 3:12-note; 2Ti 2:10-note; Titus 1:1-note).
(4) Church = ekklesia from ek = out or out from + kaleo = the idea is to call out from. Wuest adds that "In classical Greek ekklesia referred to an assembly of the citizens summoned by the town crier. It is used in Acts 19:32-41 in its purely classical meaning. The town clerk dismissed the citizens who had been gathered together by the craftsmen of Ephesus. In its every other occurrence, it is translated “church,” the church being looked upon as a called-out body of people, called out of the world of unsaved humanity to become the people of God. The word refers either to the Mystical Body of Christ made up of saved individuals only (Ephesians), or to the local churches, as for instance Ro 16:5; Gal 1:2. The word “assembly” is a good one-word translation of ekklesia. The genius of the word points to the fact that in the mind of God, the Church of Jesus Christ is a called-out group of people, separated out from the world to be a people that should maintain their separation from the world out of which they have been called."
In the Septuagint it is used to designate the gathering of Israel, summoned for any definite purpose, or a gathering regarded as representative of the whole nation. In Acts 7:38 it is used of Israel;
(5) Parakaleo from para = beside + kaleo means “to call to one’s side, call for, summon,” the context indicating the purpose of the summons. It meant also “to address, speak to, (call to, call on),” which may be done in the way of exhortation, entreaty, comfort, instruction. Hence, there results a variety of senses in which it is used. Then it came to mean “to beg, entreat, beseech.” Finally, it comes to mean “to encourage, strengthen, to comfort.” It combines the ideas of exhorting, comforting, and encouraging in Rom. 12:8; I Cor. 14:31; I Thes. 3:2.
Compare parakletos (root verb = kaleo) the name of the Holy Spirit, our Paraclete. Thus Paraclete means "one who is called alongside" which speaks to us the ideas of comfort, exhortation, and even admonishment, all roles of the Holy Spirit.
(6) Proskaleo from pros = towards, facing, to + kaleo means literally to call towards and so to call to oneself, to bid to come. Mark 6:7 says that Jesus "summoned (proskaleo) the twelve". In other words He called the 12 to Himself. MacArthur adds that "It is an intense term that means to call someone to oneself in order to confront him face to face. It is used of God’s calling the Gentiles to Himself through the gospel (Acts 2:39) and of His calling His chosen men and entrusting them with proclaiming the gospel (Acts 13:2; 16:10). When Jesus summoned His twelve disciples, He was making more than a casual request. The writer’s choice of verbs seems to imply that this summoning was connected to an official commissioning to the Lord’s service." Has He not called you and me into His service, to be used for His good purposes? (cp Ep 2:10)
Jesus Calls Us
Jesus calls us! O'er the tumult
Of our life's wild, restless sea.
Day by day His sweet voice soundeth,
Saying, Christian, follow Me.
--Cecil F. Alexander
Westminster Shorter Catechism states
Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.
ISBE on Calling...
CALLING - kol'-ing (klesis, from kaleo, "I call"): Is a New Testament expression. The word is used chiefly by Paul, though the idea and term are found also elsewhere. It has a definite, technical sense, the invitation given to men by God to accept salvation in His kingdom through Jesus Christ. This invitation is given outwardly by the preaching of the gospel, inwardly by the work of the Holy Spirit. With reference to Israel, it is on the part of God irrevocable, not repented of. Having in His eternal counsel called this people, He entrusted them with great gifts, and because He did thus enrich them, He also, in the course of time, summoned them to fulfill the task of initiating the world into the way of salvation, and of preparing salvation for the world. Therefore, He will not desert His people, for He Will not revoke that call (Ro 11:29). This calling is high or upward, in Christ, that is, made in heaven by God on account of Christ and calling man to heaven (Php 3:14). Similarly it is a heavenly calling (Heb 3:1); also a holy calling, holy in aim, means, and end (2 Tim 1:9). Christians are urged to walk worthy of this calling (Ep 4:1) (the American Standard Revised Version and the Revised Version (British and American), but the King James Version has "vocation"). In it there is hope; it is the inspirer of hope, and furnishes for hope its supreme object (Ep 4:4). Men are exhorted so to live that God will count them worthy of their calling (2Th 1:11). They are also urged to make their calling and election sure (2Pet 1:10). There is a somewhat peculiar use of the word in 1Cor 1:26, 7:20, namely, that condition of life in which men were when God called them, not many of them wise after the flesh, not many mighty, not many noble, some circumcised, some uncircumcised, some bond, some free, some male, some female, some married, some unmarried.
The NET Bible Note is interesting...
The term kaleō, used here (2Pe 1:3-note) in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved - he is also and always saved (cf. Ro 8:30-note). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Ep 1:4-note).
Merrill Unger on call to salvation...
“To call” signifies to invite to the blessings of the gospel, to offer salvation through Christ. This calling is, we believe, general, extending to all mankind. There is likewise a calling by the Spirit that is not resisted and clearly described as an efficacious calling. The efficacious calling of God is tantamount to His sovereign choice. There are now two elect companies in the world—Israel and the church. Both alike appear in Scripture as called by God. Israel’s calling is national, whereas the calling of those who compose the church is individual. It is wholly within the bounds of the efficacious calling that believers are termed the called ones. They are thus distinguished from the general mass who though subject to a general call are not efficaciously called. The efficacious call is the work of God in behalf of each elect person under grace. They are referred to as “those who are called according to His purpose” (Ro 8:28). The apostle goes on to declare that those whom God foreknew, He predestined; those whom He predestined, He called; those whom He called, He justified; and those whom He justified, He glorified (Ro 8:29, 30). Calling, then, is that choice on the part of God of an individual through an efficacious working in his mind and heart by the Holy Spirit so that the will of the one who is called operates by its own determination in the exercise of saving faith. In this way two great necessities are provided; namely, only those are called whom God has predestined to be justified and glorified and those who are thus called choose from their own hearts and minds to accept Christ as Savior. (Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. (1988). The new Unger's Bible dictionary (Rev. and updated ed.). Chicago: Moody Press)
Wayne Detzler adds that in addition to "the call to conversion, ...the Scriptures also contain a call to service. Even secular literature refers to this aspect of a calling or vocation. Oliver Wendell Holmes, a chief justice of the Supreme Court, explained a calling: "Every calling is great when greatly pursued." (Wayne A Detzler. New Testament Words in Today's Language)
Jesus Is Tenderly Calling You Home
Calling today, Calling today;
Why from the sunshine of love wilt thou main
Farther and farther away?
--Fanny Crosby
Below are a few of the many uses of kaleo that relate to God's call of sinners to salvation...
Romans 8:28 - And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.
Comment: Some say that called in this verse is not only indicative of our destination (conformity to the image of Christ). Since our destination is to be conformed to Christ and to serve Him, called here refers to both vocation and destination.
Romans 8:30-note and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.
Frederick Godet says that this call "embraces the outward invitation by preaching, and the inward drawing by the Spirit of grace"
Galatians 1:6 I am amazed that you are so quickly deserting Him who called (Aorist tense = "called you once and for all" = an "effectual" call to salvation) you by the grace of Christ (no one "deserved" to be called), for a different gospel
Wuest comments: (Kaleo's) distinctive use in the New Testament is to call a person for a definite purpose. Hence, it is synonymous with to select or choose. It refers to the act of calling someone so that he may hear, come, and do that which is incumbent upon him. It thus is a word that becomes a technical term for special relationships. In secular Greek it was used of a summons in the law courts. It denotes in the NT a call from God or in God’s Name, a call to participate in the revelation of grace. Paul’s use of the word in general suggests that he thought of those only as called who obeyed the divine summons. Of a rejected call he never speaks. The word grace is in the locative of sphere. God called the Galatians in the sphere of grace. That is, when He effectually summoned them to a participation in the salvation procured by His Son on the Cross, it was on a basis, not of works, but of a salvation unmerited by them and freely bestowed, offered out of the pure generosity and love of the heart of God, with no strings tied to it, offered as a free gift to be accepted by the outstretched hand of faith. This put the Galatians in a position in relationship to God in which they were the objects of His everlasting favor. In speaking of the change of position on the part of the Galatians, it would be more natural for Paul to refer to the state in which God’s call they are or should be than to emphasize the basis or instrument of God’s call. The Galatians were abandoning the position of grace, the relation toward God which made them the objects of the grace of Christ and participants in its benefits, to put themselves under law which could only award them their sad desserts.
Vincent: Calling, in the writings of the apostles, is habitually represented as God’s work. See Rom. 8:30; 9:11; 1 Cor. 1:9; Gal. 1:15; 1 Th. 2:12; 1 Pet. 1:15; 2:9; 2 Pet. 1:3.
1Peter 2:9-note But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light
MacArthur comments: Almost always in the epistles (of Peter and Paul) when kaleo (called) or the related words klesis and kletos appear they indicate God’s effectual call to salvation.... (MacArthur, J.. 1 Peter. Chicago: Moody Publishers)
Hebrews 9:15-note For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.
Romans 4:17-note (as it is written, “A father of many nations have I made you”) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.
MacArthur comments: Paul here obviously refers to God’s power as expressed through creation, in which “what is seen was not made out of things which are visible” (He 11:3-note). He is the one true God who calls people, places, and events into existence solely by His divine and sovereign determination.
Thou didst seek us when we sought thee not; didst seek us indeed that we might seek thee. - Augustine
As Christians we ought always to remember that the Lord called us to himself not because of our virtues, but in spite of our vices. - John Blanchard
Jude 1:1 Jude, a bond-servant of Jesus Christ, and brother of James, to those who are the called, beloved in God the Father, and kept for Jesus Christ:
John MacArthur comments: Called translates the adjectival pronoun kletos, which is related to the familiar verb kaleō, “to call.” It is the main word in the sentence, with two perfect passive participles (describing believers) in apposition to it. Even as the English translation suggests, the word conveys the idea of being personally chosen or selected. God has called believers to Himself; He has set them apart and chosen them as His children. Jude here is not speaking about God’s general invitation to sinners (Isa. 45:22; 55:6; Ezek. 33:11; Mt. 11:28; 22:14; 23:37; 24" class="scriptRef">Lk 14:16-24; Jn 7:37; Rev 22:17)—a call which often goes unheeded and rejected (cf. Mt. 12:14; 9" class="scriptRef">Lk 4:16, 17, 18, 19, 28, 29, 30; Acts 4:13, 14, 15, 16, 17, 18; 5:17, 18, 26, 27, 28, 33-40; 7:54, 55, 56, 57, 58; 2Co 2:15, 16). Rather, he is speaking of God’s special, internal call through which He awakens the human will and imparts spiritual life—enabling once-dead sinners to embrace the gospel by faith (cf. Jn 5:21; Ac 16:14; Ep 2:5). It is what Christ referred to when He said, “No one can come to Me unless the Father who sent Me draws him” (Jn 6:44; cf. Jn 6:65). Paul also referred to the effectual call of believers when he wrote Timothy (2Ti 1:8, 9; cf. Ro 1:6,7; 8:30; 1Co 1:1, 2, 9, 24; 1Ti 6:12; 1Pe 3:9; Rev. 17:14)
In His sovereign wisdom, God chose believers based solely on His gracious purpose in Christ from before time began. His call was not rooted in anything He saw in them—not even their foreseen faith (see the discussion of divine foreknowledge in John MacArthur, 1 Peter, MacArthur New Testament Commentary [Chicago: Moody, 2004], 19, 20, 21). Rather, His call was motivated by His own glory and good pleasure, that His mercy might be eternally put on display (Ro 9:23, 24). Believers, then, are those who are divinely elected to salvation. They did not earn God’s choice; nor can they lose it or have it taken away (cf. Jn 6:37, 38, 39, 40; 10:27, 28, 29, 30; Ro 8:28, 29, 30, 38, 39). Thus, they can rest in the security of God’s gracious call, even in the most dangerous conflict with false teaching. (MacArthur, John: 2 Peter And Jude. Moody or Logos)
Revelation 17:14 "These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful (See interesting note - scroll down page)."
Comments: Some say that only angels (Mt 16:27, 25:31, 2Th 1:6, 7, 8) believers will not return with Christ in His triumphant, final battle over the Antichrist, but this verse leaves no doubt that believers will return with the King of kings as He slays the enemy with "the breath of His mouth" (implying just one word from the Word is all that is needed to defeat the final evil world ruler!) (2Th 2:8)
William Barclay gives us some excellent background on kaleo noting that in Classical Greek there were 4 main uses all of which help one understand the NT uses...
(1) (Kaleo) is the regular verb for 'calling' a person or a place by a name. So in Mt 1.21, 23, 25, Jesus is 'called' by the name 'Jesus'. In Mt 5.9-note the peacemakers are 'called' the sons or God. In Mt 23.7 the scribes love to be 'called' Rabbi. This is the commonest of all the uses of (kaleo).
(2) (Kaleo) is the regular verb for 'summoning' or 'calling' a person. It may be that the person is 'summoned' to an office and an honour. Paul is 'called' to be an apostle (kletos) (Ro 1.1-note; 1Co 1.1). It may be that the person is 'summoned' to be given a task. In Mt. 25.14 the servants are 'called' to take over the estate when the master is away (cp. Lk 19.13). It may be that the person is summoned to be given a reward for his work and to give an account of it (Mt 20.8). Kaleo is regularly used for summoning a person to an office, a task, a responsibility, a reward. and an account.
(3) (Kaleo) is the regular verb for 'inviting a person to a meal or a banquet or into a house as a guest'. So much so is this the case that the past participle passive ho keklemenos and the adjective ho kletos can both by them-selves mean 'the guest' (for this use in the Septuagint cp. 1Ki 1.41). So kaleo is the word used for 'inviting' the guests to the wedding feast (Mt 22.3). It is used of Simon the Pharisee 'inviting' Jesus to a meal in his house (Lk 7.39). It is the word that Luke uses of the humble and the conceited guests who are 'bidden' to a feast (Lk 14.8). It is the word that is used of those who are 'called' to the marriage supper of the Lamb (Re 19.9-note). Kaleo is the regular word which is used for a hospitable invitation.
(4) (Kaleo) is the regular word for 'summoning into the law-courts'. It is the word that is used for 'citing' a witness or a defendant to appear before a judge. In the NT it is so used of Peter and John being brought before the Sanhedrin (Acts 4.18); and of Paul being summoned before Felix to face his Jewish prosecutors (Acts 24.2). It is the word which is used when a man is summoned to stand his trial and to give account.
Even if we were to stop here and go no further we would have a flood of light on what the call of the Christian means. We could say four things at least.
(1) The Christian is a man who hears the summons of God. Now the very essence of a summons is that it is either a challenge or an appeal. A man can either accept it or reject it; he can heed it or disregard it; he can listen to it or be deaf to it. The very word lays upon us the tremendous responsibility of answering—or not answering—the voice of God.
(2) The Christian life is a summons to duty. Always the Christian is summoned to a task. God is always offering the Christian man a task to do. In Cicero's Republic (1.20, 33) Laelius is asked : 'What then do you think we ought to teach the people we have to educate?' And the answer is : 'We ought to teach those arts which will make us of use to the state.' The call of God is a call to the Christian to be of use in this world.
(3) The call of God is a call to privilege. (Kaleo) and klesis are intimately associated with the invitation to a feast, a banquet, the welcome to a table and a home. The call of God to the Christian is the call to come and to enjoy his fellowship, his hospitality, the joy and the fullness of being a guest of God.
(4) The call of God is a call to judgment. Equally (kaleo) and klesis are intimately associated with being cited to appear before a judge and a court. The Christian life is not going nowhere; it is going to the judgment seat of God. And if a man disregards the call of God, if he is deaf to the summons to duty, if he is heedless to the invitation of God, there comes the final call, the call which will call him to account. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964)
Richards adds that...
There is a significant shift in root meaning between the Hebrew (see note below) and Greek terms (for call). The OT word (for call) emphasizes the utterance or the message. The NT emphasizes the intent: to call is to speak to a person with the purpose of bringing him or her nearer. The nearness may be physical (Jesus "called the crowd to him," Mk 8:34) or relational ("those who are called to belong to Jesus Christ," Ro 1:6-note).
Despite the shift in emphasis in the root, "call" is used in the NT with all the commonplace meanings of our language and with the special meanings--naming, calling to a task, and calling on God--noted in the OT. What is especially significant for us is that the NT lifts the concept of calling out of both commonplace and OT contexts. In the Epistles, God's call is transformed into a technical theological term. (Richards, L O: Expository Dictionary of Bible Words: Regency or Computer Version - New International Encyclopedia of Bible Words)
Note: The Hebrew word for "call" is usually qara' (H7121) (used over 700x) which conveys the basic meaning to call out loudly or to get someone's attention so that contact can be initiated (see one of the most notable uses in Ge 3:9). The idea is enunciation of a specific vocable or message, usually addressed to a specific recipient intended to elicit a specific response.
Kaleo - 148x in 140v - 15.21" class="scriptRef">21" class="scriptRef">21" class="scriptRef">Mt 1:21, 23" class="scriptRef">23" class="scriptRef">23" class="scriptRef">23, 25" class="scriptRef">25; 2:7, 15, 23; 4:21; 5:9, 19" class="scriptRef">19; 13" class="scriptRef">13" class="scriptRef">9:13; 20:8; 21:13; 22:3, 4, 8, 9, 43, 45; 23:7, 8, 9, 10; 25:14; 27:8; Mark 1:20; 2:17; 3:31; 11:17; Luke 1:13, 31, 32, 35, 36, 59, 60, 61, 62, 76; 2:4, 21, 23; 5:32; 6:15, 46; 7:11, 39; 8:2; 9:10; 10:39; 14:7, 8, 9, 10, 12, 13, 16" class="scriptRef">16-Luke.14.17" class="scriptRef">16, 17, 24" class="scriptRef">24; 15:19, 21; 19:2, 13, 29; 20:44; 37" class="scriptRef">21:37; 22:3, 25; 23:33; Jn 1:42; 2:2; Acts 1:12, 19, 23; 3:11; 4:18; 7:58; 8:10; 9:11; 10:1; 13:1; 14:12; 15:22, 37; 24:2; 27:8, 14, 16; 28:1; Ro 4:17; Ro 8:30; Ro 9:7, Ro 9:12, Ro 9:24, 25, 26; 1Co 1:9; 7:15, 17, 18, 20, 21, 22, 24; 10:27; 15:9; Gal 1:6, 15; 5:8, 13; Eph 4:1, Eph 4:4; Col 3:15; 1Th 2:12; 1Th 4:7; 1Th 5:24; 2Th 2:14; 1Ti 6:12; 2Ti 1:9; Heb 2:11; Heb 3:13; Heb 5:4; Heb 9:15; Heb 11:8, Heb 11:18; Jas 2:23; 1Pe 1:15; 2:9, 1Pe 2:21; 1Pe 3:6, 1Pe 3:9; 1Pe 5:10; 2Pe 1:3; 1Jn 3:1; Rev 1:9; Rev 11:8; Rev 12:9; Rev 12:16:16; Rev 19:9, Rev 19:11, Rev 19:13
NAS = call(13), called(99), calling(2), calls(7), give(1), invite(2), invited(15), invited guests(1), invites(1), name given(1), named(2), so-called(1), summoned(2).
Kaleo - About 62.4" class="scriptRef">41.4" class="scriptRef">4.3" class="scriptRef">39.6" class="scriptRef">6.7.5" class="scriptRef">5" class="scriptRef">5.9.9" class="scriptRef">9" class="scriptRef">9" class="scriptRef">34.15" class="scriptRef">15" class="scriptRef">15" class="scriptRef">15" class="scriptRef">15" class="scriptRef">15.19" class="scriptRef">19" class="scriptRef">19" class="scriptRef">19" class="scriptRef">19.7" class="scriptRef">75 uses in the non-apocryphal Septuagint (LXX) - Ge 1:5, 32.30" class="scriptRef">30.8" class="scriptRef">8" class="scriptRef">8" class="scriptRef">8, 25" class="scriptRef">25.10" class="scriptRef">10" class="scriptRef">10" class="scriptRef">10; 18.12" class="scriptRef">12" class="scriptRef">12" class="scriptRef">12.22" class="scriptRef">22.13" class="scriptRef">13.23" class="scriptRef">23.21" class="scriptRef">21" class="scriptRef">21.17" class="scriptRef">17" class="scriptRef">17" class="scriptRef">17" class="scriptRef">17.19" class="scriptRef">19-Gen.2.26" class="scriptRef">26" class="scriptRef">26.22.20" class="scriptRef">20" class="scriptRef">20" class="scriptRef">20" class="scriptRef">20" class="scriptRef">20" class="scriptRef">20" class="scriptRef">2:19, 20, 23; 3:9, 20; 11.9" class="scriptRef">11:9; 12.18" class="scriptRef">18" class="scriptRef">12:18; 16:11, 13" class="scriptRef">13-Gen.16.4.15" class="scriptRef">15" class="scriptRef">15" class="scriptRef">15" class="scriptRef">13, 14" class="scriptRef">14, 15; 17:5, 15, 19; 19:22, 37" class="scriptRef">37-Gen.19.38" class="scriptRef">37, 38; 20:8,9; 21:3, 12, 17; 22:11, 24" class="scriptRef">24" class="scriptRef">14f; 24:57, 58; 25.26" class="scriptRef">25:26, 30; 26:9, 20, 33; 27:1, 36" class="scriptRef">36, 42" class="scriptRef">42; 28" class="scriptRef">28" class="scriptRef">28.19" class="scriptRef">28:19; 29.32-Gen.29.34" class="scriptRef">29:32, 33, 34; 30:6, 8, 13, 18, 20, 21, 24; 31" class="scriptRef">31.4" class="scriptRef">31:4, 47, 48, 54; 32:2, 28, 30; 33:17; 35:7, 8, 10, 15, 18; 38:3, 4, 5, 29, 30; 39:14; 41:8, 14, 45, 51, 52; 46:33; 47:29; 48:6; 49:1; 50:11; Ex 1:18; 2:7f, 20; 3:4; 8:8, 25; 9:27; 10:16, 24; 12:16, 21, 31; 19:3, 7, 20; 24:16; 33:7, 19; 34:5, 6, 15, 31; 36:2; Lev 9:1; 10:4; 13:45; 23:2, 4, 21, 37; Nu 11:3, 34; 12:5; 16:12; 22:5, 20, 37; 23:11; 24:10; 25:2; Deut 5:1; 25:8, 10; 29:2; 31:7, 14; 32:3; Josh 5:3, 9; 19:47; 24:9; Jdg 1:17, 26; 4:6, 13; 6:32; 8:1; 10:4; 12:1; 13:24; 14:15; 15:17, 19; 16:18f, 25; 18:12, 29; 21:13; Ruth 1:20, 21; 4:14, 17; 1 Sam 1:20; 3:4ff, 8ff; 4:21; 6:2; 7:12; 9:9, 22, 26; 16:3, 5, 8; 19:7; 22:11; 26:14; 28:15; 29:6; 2 Sam 1:7, 15; 2:16, 26; 5:9, 20; 6:8; 9:2, 9; 11:13; 12:24f, 28; 13:17, 23; 14:33; 15:12; 17:5; 18:18; 21:2; 1 Kgs 1:9f, 19, 25f, 28, 32; 2:36, 42; 9:13; 12:20; 18:3; 20:7; 21:12; 22:9, 13; 2 Kgs 1:9; 3:10, 13; 4:12, 15, 22, 36; 6:11; 8:1; 9:1; 10:19; 12:7; 14:7; 18:4; 1 Chr 4:9; 6:65; 7:16, 23; 11:7; 13:11; 14:11; 15:11; 22:6; 23:14; 2 Chr 3:17; 10:3; 18:8, 12; 20:26; 24:6; Ezra 2:61; 4:18; 8:21; Neh 5:12; 7:63; Esth 2:14; 3:12; 4:11; 5:10, 12; 6:5; 8:9; 9:26; Job 9:16; 13:22; 14:15; 19:16; 38:34; 42:14, 17; Ps 50:1; 105:16; 147:4; Prov 1:24; 16:21; 21:24; 27:16; Eccl 6:10; Song 3:1; 5:6; Isa 1:26; 4:1, 3; 7:14; 8:3f; 9:6; 13:19; 19:18; 21:8, 11; 22:12, 20; 35:8; 40:26; 41:2, 4, 9, 25; 42:6; 43:1, 22; 44:7; 45:3f; 46:11; 47:1, 5; 48:1, 8, 12f, 15; 49:1, 6; 50:2; 51:2; 54:5f; 56:7; 58:5, 12f; 60:14, 18; 61:2f, 6; 62:2, 4, 12; 65:1, 12, 15; 66:4; Jer 3:4, 17, 19; 6:30; 7:13; 9:17; 11:16; 19:6; 20:3; 23:6; 25:29; 30:17; 34:8, 15, 17; 36:4; 37:17; 38:14; 42:8; 46:17, 19; 49:29; Lam 1:15, 19, 21; 2:22; 4:15; Ezek 9:3; 36:29; 38:21; 39:11; Dan 3:26; 4:8, 30, 34; 5:1, 7, 9; 6:20; 8:16; Hos 1:4, 6, 9f; 2:16; 11:12; Amos 5:16; 7:4; Zech 8:3; 11:7. Below are a few notable uses of kaleo in the Septuagint (LXX)...
Genesis 1:5 God called the light day, and the darkness He called night. And there was evening and there was morning, one day.
Genesis 1:10 God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good.
Genesis 2:19 Out of the ground the Lord God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name.
Genesis 2:23 The man said, “This is now bone of my bones, and flesh of my flesh; She shall be called Woman, because she was taken out of Man.”
Genesis 3:9 Then the Lord God called to the man, and said to him, “Where are you?”
Comment: Observe the context! Man has sinned. Man is hiding from God! Sin separates (then and now)! Spotless blood redeems and unites (cp 1Pe 1:18, 19-note, Ro 5:1-note). This verse literally obliterates the specious thought that man seeks after God! It is quite the opposite. Man continually rejects and reviles and runs from God. And yet God as the "hound of heaven" continually seeks after sinful men and women. Oh, the unfathomable wonder of His amazing grace and everlasting lovingkindnesses (Lam 3:22)!
Genesis 11:9 Therefore its name was called Babel, because there the LORD confused the language of the whole earth; and from there the LORD scattered them abroad over the face of the whole earth.
Genesis 17:5 "No longer shall your name be called Abram, But your name shall be Abraham; For I will make you the father of a multitude of nations. ..Ge 17:15 Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. (See Name Change Associated with Covenant)
Genesis 17:19 But God said, "No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him.
Genesis 21:3 Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac.
Genesis 21:12 But God said to Abraham, "Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named. (called)
Genesis 22:11 But the Angel of the LORD (word study) called to him from heaven and said, "Abraham, Abraham!" And he said, "Here I am."
Genesis 22:14 Abraham called the name of that place Jehovah Jireh: The LORD Will Provide, as it is said to this day, "In the mount of the LORD it will be provided."
Exodus 2:20 He said to his daughters, "Where is he then? Why is it that you have left the man behind? Invite (Hebrew = qara'; Lxx = kaleo) him to have something to eat."
Psalm 50:1-note A Psalm of Asaph. The Mighty One, God, the LORD, has spoken, And summoned (Lxx = kaleo) the earth from the rising of the sun to its setting.
Psalm 105:16-note And He called for a famine upon the land; He broke the whole staff of bread.
Psalm 147:4KJV-note He telleth the number of the stars; He calleth them all by their names.
Isaiah 1:26-note "Then I will restore your judges as at the first, and your counselors as at the beginning; After that (Ro 11:25, 26, 27-note) you will be called the city of righteousness, a faithful city (referring to Jerusalem in the Millennium)."
Isaiah 4:3 It will come about that he who is left (This verb is used to indicate surviving after elimination process ~ the remnant - cp Zech 12:10, 13:7, 8, 9) in Zion (Ro 11:25, 26, 27-note) and remains in Jerusalem will be called holy-- everyone who is recorded for life (Believing Jewish Remnant) in Jerusalem.
Isaiah 7:14 "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.
Isaiah 9:6 For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.
TDNT note on the LXX "The richest source is to be found in Isa 40. (cf. Isa 41:9; 42:6; 46:11; 48:12; 51:2; cf. also naming in Isa 43:1; 45:3)."
Lift up your eyes on high and see who has created these stars, the One who leads forth their host by number, He calls them all by name; Because of the greatness of His might and the strength of His power, not one of them is missing. (Isaiah 40:26)
Thus says the Lord, ‘I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the Lord of hosts will be called the Holy Mountain.’ (Zechariah 8:3)
The called are those who have been summoned by God...called...
by grace (Kaleo - Gal 1:6)
through the "gospel" that we "may gain the glory of our Lord Jesus Christ" (Kaleo - 2Th 2:14)
to salvation (Kaleo - Ro 8:30-note)
saints by calling (Kletos - 1Co 1:2)
brought "into fellowship with His Son, Jesus Christ our Lord" (Kaleo - 1Co 1:9)
both Jews and Greeks (Kletos - 1Co 1:24)
not from among Jews only, but also from among Gentiles (Kaleo - Ro 9:24-note)
according to His purpose (Kletos - Ro 8:28-note)
to walk worthy (Kaleo - Ep 4:1- note)
(to proclaim His excellencies) out of darkness into His marvelous light (Kaleo - 1Pe 2:9-note)
for this purpose (to suffer...follow in His steps) - (Kaleo - 1Pe 2:21-note)
heavenly calling (klesis) (Heb 3:1-note)
(a holy calling) having been called (kaleo) "with a holy" calling (klesis) (2Ti 1:9-note)
to be holy yourselves in all your behavior - (Kaleo - 1Pe 1:15-note)
to inherit a blessing (following Christ's example) - (Kaleo -1Pe 3:9-note)
to His eternal glory in Christ (Kaleo - 1Pe 5:10-note)
and return in triumph "with Him" at the end of this age (Kletos - Re 17:14-note).
These magnificent Biblical truths on "calling" should cause all the "called of Jesus Christ" to cry out "Glory!", and not to argue with Him, but to adore Him all the more. May our Father grant each of us the inner strengthening by His Spirit that we might be enabled to supernaturally "walk in a manner worthy of the calling with which (we) have been called" (Eph 4:1- note) in Christ! Amen
Who are the CALLED? As this term is used by Paul (and Jude and John) "the called" are those who have heard the good news and responded to it by exercising saving faith. In this understanding "the called" are virtually synonymous with "the elect" (Matthew's use discussed below is an exception).
Sons (5207) ( huios) means descendants. The contrast is illegitimate sons. Note that Jesus is not referring to "male offspring" only but is using the term more generically to mean "children" or "offspring".
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