Lexical Summary klétos: Called, invited Original Word: κλητός Strong's Exhaustive Concordance called. From the same as klesis; invited, i.e. Appointed, or (specially), a saint -- called. see GREEK klesis HELPS Word-studies Cognate: 2822 klētós – literally, "called" (derived from 2564/kaleō, "to call, summon"). See 2821 (klēsis). In the NT, 2822 /klētós ("divinely called") focuses on God's general call – i.e. the call (invitation) He gives to all people, so all can receive His salvation. God desires every person to call out to Him and receive His salvation (1 Tim 2:4,5). "Unfortunately, many choose not to – but all can; all don't but all can call out to God for His mercy (not just 'some')" (G. Archer). See 2821 /klēsis ("calling"). NAS Exhaustive Concordance Word Originfrom kaleó Definition called NASB Translation called (9), calling (1). Thayer's Greek Lexicon STRONGS NT 2822: κλητόςκλητός, κλητή, κλητον (κλαέω) (from Homer down), called, invited (to a banquet (1 Kings 1:41, 49); 3Macc. 5:14; Aeschines 50, 1); in the N. T. a. "invited (by God in the proclamation of the gospel) to obtain eternal salvation in the kingdom of God through Christ" (see καλέω, 1 b. β'. (cf. Winer's Grammar, 35 (34))): Romans 8:28; 1 Corinthians 1:24; Jude 1:1; κλητοί καί ἐκλεκτοί καί πιστοί, Revelation 17:14; κλητοί and ἐκλεκτοί are distinguished (see ἐκλεκτός, 1 a.) in Matthew 20:16 (T WH omit; Tr brackets the clause); Matthew 22:14, a distinction which does not agree with Paul's view (see καλέω, as above; (Weiss, Biblical Theol. § 88; Lightfoot's Commentary on Colossians 3:12)); κλητοί Ἰησοῦ Χριστοῦ, genitive of possessor (Winers Grammar, 195 (183); Buttmann, § 132, 23), devoted to Christ and united to him, Romans 1:6; κλητοί ἅγιοι, "holy (or 'saints') by the calling of God," Romans 1:7; 1 Corinthians 1:2. b. called to (the discharge of) some office: κλητός ἀπόστολος, i. e. divinely selected and appointed (see καλέω, as above), Romans 1:1; 1 Corinthians 1:1 (L brackets κλητός); cf. Galatians 1:15. The New Testament employs this term for those summoned by God into a saving relationship with His Son and, in several contexts, for individuals specially appointed to service. The word’s distribution unites Gospel parable, apostolic greeting, doctrinal exposition, and apocalyptic promise, underscoring the coherence of God’s redemptive plan from election to consummation. The Divine Call in Salvation History Paul opens his greatest epistle with a twofold emphasis: “Paul… called to be an apostle” (Romans 1:1) and “you also are among those called to belong to Jesus Christ” (Romans 1:6). The pairing shows that the personal vocation of the messenger and the salvific summons to the church share one divine source. This call does not originate in human initiative but in God’s gracious purpose unfolding through the Gospel. Universal Invitation and Particular Effect Jesus concludes the vineyard-laborers parable, “For many are called, but few are chosen” (Matthew 20:16; cf. 22:14). The broad invitation of the kingdom banquet goes forth indiscriminately, yet its efficacious embrace is experienced only by the elect. Later Scripture clarifies the tension: the call that remains external in the parable becomes inward and transformative where the Spirit applies it, as in Romans 8:28, “those who are called according to His purpose.” Identity and Assurance of the Called Romans 8:28 identifies the called with those who love God, intertwining divine initiative and human response. 1 Corinthians 1:2 addresses believers as “called to be saints,” grounding holiness in vocation rather than mere aspiration. Jude likewise greets “those who are called, loved by God the Father, and kept for Jesus Christ” (Jude 1:1), linking calling with covenantal love and persevering security. Eschatological Victory of the Called Revelation 17:14 projects the calling into the final conflict: “He will be accompanied by His called and chosen and faithful followers”. The threefold description shows progression—summoned, elected, proven loyal—and assures that none who are genuinely called will be absent when the Lamb triumphs. Historical Interpretation Early church fathers saw in the call both baptismal invitation and the Spirit’s inward work. Augustinian theology sharpened the distinction between outward preaching and inward illumination. Reformers affirmed effectual calling as the Spirit’s application of redemption, while insisting on a sincere offer to all. Throughout, the passages have been cited to anchor doctrines of assurance, perseverance, and ministerial ordination. Ministry Implications Paul’s self-designation “called to be an apostle” appears in both Romans 1:1 and 1 Corinthians 1:1, reminding every servant that legitimate authority arises from divine summons, not personal ambition. Churches therefore examine candidates for office in light of evident calling, and believers discern vocational pathways by seeking the Spirit’s confirming witness in Scripture, providence, and the fellowship of the saints. Related Terms and Distinctions Scripture distinguishes between the general proclamation (many called) and the effectual summons (the called). It also pairs calling with choosing (Matthew 22:14; Revelation 17:14) and foreknowledge, predestination, justification, and glorification (Romans 8:30), presenting a seamless chain from divine intention to consummated glory. Englishman's Concordance Matthew 20:16 Adj-NMPGRK: γὰρ εἰσιν κλητοί ὀλίγοι δὲ KJV: many be called, but few INT: indeed are called few however Matthew 22:14 Adj-NMP Romans 1:1 Adj-NMS Romans 1:6 Adj-NMP Romans 1:7 Adj-DMP Romans 8:28 Adj-DMP 1 Corinthians 1:1 Adj-NMS 1 Corinthians 1:2 Adj-DMP 1 Corinthians 1:24 Adj-DMP Jude 1:1 Adj-DMP Revelation 17:14 Adj-NMP Strong's Greek 2822 |
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