These terms in the NT are for the most part the rendering of in its various parts and derivatives (, , ), or in one or other of its various compounds. Among its meanings are invitation (, – [Mat 9:13; Mat 22:3, 1Co 10:27, Rev 19:9], [Act 2:39]); designation (, – [Mat 1:21; Mat 5:9, Act 14:12, Heb 2:11; Heb 11:18], , – [Mat 10:25, Luk 22:3, Act 1:23, Heb 11:16]); invocation ( [Act 2:21; Act 7:59, 1Co 1:2, 2Co 1:23, 1Pe 1:17]); summons (, – [Act 7:14; Act 10:32]).<\/p>\n
In the OT a call of God to His servants and His people is part of His gracious dealing with mankind. It was in response to a Divine call that Abraham (Gen 12:1-3), Moses (Exo 3:10), Bezaleel (Exo 31:2), David (Psa 78:70), Isaiah (Isa 6:8-9), Jeremiah (Jer 1:4-5), Ezekiel (Eze 2:3) and other eminent servants of God entered into covenant with Him and fulfilled the tasks committed to them. Not only was Israel thus called as the people of God, but complaint is again and again made by the Prophets that they refused to hearken and stopped their ears that they should not hear (Isa 6:9, Zec 7:11-13). The Prophets, moreover, had visions of the day when the Gentiles should be called into the covenant and service of Jahweh (Isa 55:4-5). Of this OT meaning examples in the NT are our Lords call of His apostles (Mat 4:21), the Spirits call of Barnabas and Saul (Act 13:2), the call of the High Priest of the old dispensation (Heb 5:4), where a Divine call to special service is given and accepted.<\/p>\n
In the Epistles, and particularly in St. Paul, there is found the more definite meaning of the word as the call of God to the blessings of salvation. It is here intimately associated with the eternal purpose of God in human redemption. This is an advance upon what we find in the Gospels. In the Gospels the called ( ) are distinguished from the chosen ( ), the former being those to whom the invitation to the gospel feast is addressed, and the latter the more select company who had heard and accepted it (Mat 22:14). In the Epistles the called are the chosen (Rom 9:24, 2Th 2:13-14, 1Pe 2:9, where are these whom God called out of darkness into his marvellous light). The are the manifestation of the ; of a which does not include the the Scripture knows nothing (R. Seeberg, in Realencyklopdie fr protestantische Theologie und Kirche 3, article Berufung). With St. Paul and also with St. Peter, it is more than an invitation, it is an invitation responded to and accepted, and it is so because the called are already the chosen (2Th 2:13-14, Rom 8:28).<\/p>\n
The called ( ) to whom St. Paul addresses the Epistle to the Romans, are called to be Jesus Christs (Rom 1:6) and they are called to be saints (Rom 1:7), the meaning of the word being identical with our converted. They are called according to his purpose (Rom 8:28)-Gods electing purpose from all eternity: for whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the first-born among many brethren: and whom he foreordained, them he also called: and whom he called, them he also justified; and whom he justified, them he also glorified. The called in the thought of St. Paul are the elect from all eternity, and their calling through the gospel and the means of grace is the realization in time of Gods purpose with them from eternity: that he might make known the riches of his glory upon vessels of mercy which he afore prepared unto glory, even us whom he also called not from the Jews only but also from the Gentiles (Rom 9:24). This thought of St. Pauls is also St. Johns. We find it in the Revelation, where St. John pronounces the victorious followers of the Lamb called and chosen and faithful (Rev 17:14, )-a description entirely in keeping with St. Johns record of the words of Christ: all that which the Father giveth me shall come unto me (Joh 6:37-38), and His promise concerning the sheep to whom He gives eternal life and whom no man shall pluck out of His Fathers hand (Joh 10:28). The calling ( ) is not of works but of the sovereign grace of God (Rom 9:11), who saved us and called us with a high calling ( ), not according to our works, but according to His own purpose and grace, which was given in Christ Jesus before times eternal (2Ti 1:9). The call which thus comes from God is in Christ (1Pe 5:10) and through the gospel (2Th 2:14), to the fellowship of his Son (1Co 1:9), to freedom (Gal 5:13), not for uncleanness but in sanctification (1Th 4:7), to eternal life (1Ti 6:12), to holiness like as he which hath called you is holy (1Pe 1:15). It is, therefore, well designated the high calling of God ( ) in Christ Jesus (Php 3:14), a heavenly calling ( , Heb 3:1); and these who are partakers of it are exhorted to make their calling and election sure (2Pe 1:10). For the goal, though predestined and prepared aforetime (Rom 8:28 f.; Rom 9:24), is not attained without labour and conflict; as St. Paul exhorts Timothy; Fight the good fight of faith, lay hold on the life eternal, whereunto thou wast called, and didst witness the good confession in the sight of many witnesses (1Ti 6:12). That the calling is to more than a Christian profession is clear from the experiences which St. Paul associates with it; for, if he is a called apostle (Rom 1:1), the particulars of his call, which was his conversion, are given when he tells how it pleased God to separate him from his mothers womb and to call him by His grace and to reveal His Son in him (Gal 1:15-16). The calling carries with it a great hope-ye were called in one hope of your calling (Eph 4:4)-for they that experience it do not only in this life partake of justification, adoption, and sanctification, but know that when Christ who is their life shall appear they also shall appear with Him in glory (1Th 2:12). For this the called are kept ( , Jud 1:1); and, many though the adversaries and difficulties be, faithful is he that called you, who will also do it (1Th 5:24).<\/p>\n
The call which St. Paul and the apostolic writers generally have in view exercises upon those who are the subjects of it a grace and a power which are of the Holy Spirit, who, in the words of the Westminster Divines, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel (Shorter Catechism, 31).<\/p>\n
Literature.-Sanday-Headlam, Romans (International Critical Commentary , 1902), 12f., 215f.; R. Seeberg, Realencyklopdie fr protestantische Theologie und Kirche 3 ii. [1897] article Berufung; C. Hodge, Systematic Theology, ii. [1872] 639-732; article Call in Hasting’s Dictionary of the Bible (5 vols) ; Call, Calling in Dict. of Christ and the Gospels .<\/p>\n
T. Nicol.<\/p>\n
derived from the root kal—, whence Eng. “call” and “clamor” (see B and C, below), is used (a) with a personal object, “to call anyone, invite, summon,” e.g., Mat 20:8<\/span>; Mat 25:14<\/span>; it is used particularly of the Divine call to partake of the blessings of redemption, e.g., Rom 8:30<\/span>; 1Co 1:9<\/span>; 1Th 2:12<\/span>; Heb 9:15<\/span>; cp. B and C, below; (b) of nomenclature or vocation, “to call by a name, to name;” in the Passive Voice, “to be called by a name, to bear a name.” Thus it suggests either vocation or destination; the context determines which, e.g., Rom 9:25-26<\/span>; “surname,” in Act 15:37<\/span>, AV, is incorrect (RV, “was called”). See BID, NAME. <\/p>\n<\/p>\n lit., “to call in,” hence, “to invite” (eis, “in,” and No. 1), is found in Act 10:23<\/span>. <\/p>\n<\/p>\n epi, “upon,” and No. 1., denotes (a) “to surname;” (b) “to be called by a person’s name;” hence it is used of being declared to be dedicated to a person, as to the Lord, Act 15:17<\/span> (from Amo 9:12<\/span>); Jam 2:7<\/span>; (c) “to call a person by a name by charging him with an offense,” as the Pharisees charged Christ with doing His works by the help of Beelzebub, Mat 10:25<\/span> (the most authentic reading has epikaleo, for kaleo); (d) “to call upon, invoke;” in the Middle Voice, “to call upon for oneself” (i.e., on one’s behalf), Act 7:59<\/span>, or “to call upon a person as a witness,” 2Co 1:23<\/span>, or to appeal to an authority, Act 25:11<\/span>, etc.; (e) “to call upon by way of adoration, making use of the Name of the Lord,” Act 2:21<\/span>; Rom 10:12-14<\/span>; 2Ti 2:22<\/span>. See APPEAL, SURNAME. <\/p>\n<\/p>\n meta, implying “change,” and No. 1, “to call from one place to another, to summon” (cp. the Sept. of Hos 11:1<\/span>), is used in the Middle Voice only, “to call for oneself, to send for, call hither,” Act 7:14<\/span>; Act 10:32<\/span>; Act 20:17<\/span>; Act 24:25<\/span>. <\/p>\n<\/p>\n pros, “to,” and No. 1, signifies (a) “to call to oneself, to bid to come;” it is used only in the Middle Voice, e.g., Mat 10:1<\/span>; Act 5:40<\/span>; Jam 5:14<\/span>; (b) “God’s call to Gentiles through the Gospel,” Act 2:39<\/span>; (c) the Divine call in entrusting men with the preaching of the Gospel,” Act 13:2<\/span>; Act 16:10<\/span>. <\/p>\n<\/p>\n signifies “to call together,” Mar 15:16<\/span>; Luk 9:1<\/span>; Luk 15:6<\/span>, Luk 15:9<\/span>; Luk 23:13<\/span>; Act 5:21<\/span>; Act 10:24<\/span>; Act 28:17<\/span>. <\/p>\n Notes: (1) Enkaleo, Act 19:40<\/span>, AV, “called in question,” signifies “to accuse,” as always in the RV. See ACCUSE, IMPLEAD. <\/p>\n (2) Parakaleo, “to beseech, intreat,” is rendered “have called for” in Act 28:20<\/span>, AV; RV, “did intreat” (marg., “call for”). It is used only here with this meaning. See BESEECH. <\/p>\n<\/p>\n “to ask,” is translated “called for” in Act 16:29<\/span> (“he called for lights”). See ASK, A. No. 1. <\/p>\n Note: For the RV of Mat 19:17<\/span> (AV, “callest”), see ASK (A, No. 2, Note). <\/p>\n<\/p>\n “to sound” (Eng., “phone”), is used of the crowing of a cock, e.g., Mat 26:34<\/span>; Joh 13:38<\/span>; of “calling” out with a clear or loud voice, to cry out, e.g., Mar 1:26<\/span> (some mss. have krazo here); Act 16:28<\/span>; of “calling” to come to oneself, e.g., Mat 20:32<\/span>; Luk 19:15<\/span>; of “calling” forth, as of Christ’s call to Lazarus to come forth from the tomb, Joh 12:17<\/span>; of inviting, e.g., Luk 14:12<\/span>; of “calling” by name, with the implication of the pleasure taken in the possession of those “called,” e.g., Joh 10:3<\/span>; Joh 13:13<\/span>. See CROW, CRY. <\/p>\n<\/p>\n “to speak,” is used of all kinds of oral communication, e.g., “to call, to call by name,” to surname, Mat 1:16<\/span>; Mat 26:36<\/span>; Joh 4:5<\/span>; Joh 11:54<\/span>; Joh 15:15<\/span>; Rev 2:2<\/span>, RV, “call themselves,” etc. See ASK. <\/p>\n<\/p>\n epi, “upon,” and No. 9, signifies “to call in addition,” i.e., by another name besides that already intimated, Joh 5:2<\/span>; for its other meaning in Act 15:40<\/span>, see CHOOSE. <\/p>\n<\/p>\n occasionally means “to be called or named,” Act 11:26<\/span> (of the name “Christians”) and Rom 7:3<\/span>, the only places where it has this meaning. Its primary significance, “to have business dealings with,” led to this. They “were (publicly) called” Christians, because this was their chief business. See ADMONISH, REVEAL, SPEAK, WARN. <\/p>\n<\/p>\n “to say, speak,” means “to cally by a certain appellation,” Joh 10:35<\/span>. See BID, No. 3. <\/p>\n<\/p>\n “to judge,” is translated “to call in question,” in Act 23:6<\/span>; Act 24:21<\/span>. <\/p>\n Notes: (1) For onoma, “a name,” translated “called,” AV, in Luk 24:13<\/span>, Act 10:1<\/span>, onomazo, “to name,” translated “called,” AV, 1Co 5:11<\/span>, and eponomazo, “to surname,” translated “art called,” Rom 2:17<\/span>, see NAME and SURNAME. <\/p>\n (2) Lego, “to say,” is rendered “calleth” in 1Co 12:3<\/span>, AV, which the RV corrects to “saith;” what is meant is not calling Christ “Anathema,” but making use of the phrase “Anathema Jesus,” i.e., “Jesus is accursed.” <\/p>\n (3) Prosagoreuo, Heb 5:10<\/span>, means “to be named.” See NAME. <\/p>\n (4) Metapempo, rendered “call for,” in Act 10:5<\/span>, AV, and Act 11:13<\/span>, signifies “to fetch,” RV. See FETCH, SEND, No. 9. <\/p>\n (5) Sunathroizo, “to assemble,” is translated “he called together,” in the AV of Act 19:25<\/span>; RV, “he gathered together.” <\/p>\n (6) Lambano, “to take or receive,” is found with the noun hupomnesis, “remembrance,” in 2Ti 1:5<\/span>; RV, “having been reminded” (lit., “having received remembrance”), for AV, “when I call to remembrance.” <\/p>\n (7) In Act 10:15<\/span>; Act 11:9<\/span> koinoo, “to make common” (RV) is translated “call common” in the AV. <\/p>\n (8) For prosphoneo, “to call unto,” See SPEAK, No. 12. <\/p>\n<\/p>\n “a calling” (akin to A, No. 1), is always used in the NT of that “calling” the origin, nature and destiny of which are heavenly (the idea of invitation being implied); it is used especially of God’s invitation to man to accept the benefits of salvation, Rom 11:29<\/span>; 1Co 1:26<\/span>; 1Co 7:20<\/span> (said there of the condition in which the “calling” finds one); Eph 1:18<\/span>, “His calling;” Phi 3:14<\/span>, the “high calling;” 2Th 1:11<\/span>; 2Pe 1:10<\/span>, “your calling;” 2Ti 1:9<\/span>, a “holy calling;” Heb 3:1<\/span>, a “heavenly calling;” Eph 4:1<\/span>, “the calling wherewith ye were called;” Eph 4:4<\/span>, “in one hope of your calling.” See VOCATION. <\/p>\n<\/p>\n “called, invited,” is used, (a) “of the call of the Gospel,” Mat 20:16<\/span>; Mat 22:14<\/span>, not there “an effectual call,” as in the Epistles, Rom 1:1<\/span>, Rom 1:6-7<\/span>; Rom 8:28<\/span>; 1Co 1:2<\/span>, 1Co 1:24<\/span>; Jud 1:1<\/span>; Rev 17:14<\/span>; in Rom 1:7<\/span>; 1Co 1:2<\/span> the meaning is “saints by calling;” (b) of “an appointment to apostleship,” Rom 1:1<\/span>; 1Co 1:1<\/span>. <\/p>\n Call, Called, Calling These terms in the NT are for the most part the rendering of in its various parts and derivatives (, , ), or in one or other of its various compounds. Among its meanings are invitation (, – [Mat 9:13; Mat 22:3, 1Co 10:27, Rev 19:9], [Act 2:39]); designation (, – [Mat … Continue reading “Call, Called, Calling”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-31386","post","type-post","status-publish","format-standard","hentry","category-encyclopedic-dictionary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts\/31386","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/comments?post=31386"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts\/31386\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/media?parent=31386"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/categories?post=31386"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/tags?post=31386"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Vine’s Dictionary of New Testament Words<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"