Ziklag W8.28 Called Out

Ekklesia in Matthew

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The Church as the Called:

Καλέω In Kirke In Matthew

The Gospel of Matthew presents a distinct and rich theological framework for understanding the Church (Ekklesia), yet it does so with remarkable brevity, mentioning the term only twice in most translations—specifically in Matthew 16:18 and 18:17. These instances stand in stark contrast to the broader New Testament usage, where the concept of "church" is predominantly shaped by the writings of Paul, Luke, and John, particularly in the Acts of the Apostles and the Book of Revelation. Paul's epistles, for example, account for nearly 50% of the New Testament's references to the Ekklesia, with Luke contributing over 20% in Acts, and John nearly matching that with his letters and Revelation. Matthew, in contrast, represents a mere 2.15% of these occurrences, underscoring the need to approach his use of "church" with particular care.

The term Ekklesia is derived from the Greek verb καλέω (kaleō), meaning "to call," and the prefix ek- (meaning "out of"), forming the concept of a people "called out" for a specific purpose. In Matthew’s Gospel, this concept is subtly but powerfully woven into the fabric of the narrative, culminating in Jesus’ statements about the Ekklesia as a divinely summoned community.

One of the most quoted verses in Lutheran history, Matthew 18:17, instructs believers to "tell it to the church" when dealing with matters of discipline. This passage has been foundational in discussions of church governance, particularly during the Reformation, as it emphasizes the communal and accountable nature of the Christian life. However, the modern reader might find the instruction to "tell it to the church" perplexing because Matthew, unlike other New Testament authors, does not explicitly define what he means by "church." Without the contextual framework provided by the Greek root καλέω and the broader narrative of calling throughout the Gospel, we risk misunderstanding or oversimplifying this concept.

By exploring the occurrences of καλέω in Matthew, we can deepen our understanding of the Ekklesia as the "called-out" people of God, a concept that is intricately connected to the identity and mission of Jesus and His followers. This study will also highlight the continuity between the Old Testament assembly of Israel and the New Testament Ekklesia, reminding us that when Jesus says, "Tell it to the church," He is speaking of a community called into being by divine purpose and mission. Ultimately, this understanding directs us back to Christ’s promise to build His Church—a Church that is invincible, accountable, and formed by those who respond to His call.

Clustered Analysis of Καλέω in Matthew

Cluster 1: The Nativity and Naming of Jesus (Matthew 1)

The first cluster of καλέω occurrences is in Matthew 1, where the verb is deeply connected to the birth and naming of Jesus. In Matthew 1:21, 23, and 25, Joseph is instructed by the angel to "call" the child’s name Jesus, signifying His divine mission to save His people from their sins. This act of naming, rooted in Jewish tradition, is not merely about identification but about defining Jesus' purpose and role in God’s redemptive plan.

The name "Jesus," derived from the Hebrew Yeshua (meaning "Yahweh saves"), encapsulates the essence of His divine calling. The prophecy that He shall be "called Emmanuel" (Matthew 1:23), meaning "God with us," further emphasizes the intimate connection between His identity and His mission. This cluster of passages sets the theological foundation for understanding the Church as a community called by God, united around the person and work of Jesus.

Cluster 2: Jesus as the Called One (Matthew 2)

In Matthew 2, καλέω is used to describe Jesus as the fulfillment of prophetic calling. Matthew 2:15 cites Hosea 11:1, "Out of Egypt I called My Son," drawing a parallel between Jesus and Israel, thus positioning Him as the true Israel who fulfills the destiny of God's people. The use of καλέω here not only links Jesus to the historical narrative of Israel’s calling and deliverance but also redefines this calling in the person of Jesus.

Moreover, Matthew 2:23 refers to Jesus being "called a Nazarene," a title that emphasizes His identification with the marginalized. This usage of καλέω highlights the paradoxical nature of Jesus' mission—He is both the fulfillment of divine prophecy and one who embraces humility and obscurity. This cluster illustrates that the Ekklesia is not only called out for salvation but also called to follow Jesus in humble service.

Cluster 3: Formation of the Ekklesia (Matthew 4:18-22; 9:9)

The third cluster focuses on the formation of the Ekklesia through the calling of the first disciples. In Matthew 4:18-22, Jesus calls Peter, Andrew, James, and John to leave their livelihoods and follow Him. Their immediate response—leaving their nets and boats—demonstrates the transformative power of Jesus’ call, which demands a complete reorientation of life. This narrative serves as the foundational act in the establishment of the Ekklesia, illustrating that the Church is a community formed by those who have been personally called by Christ.

Similarly, in Matthew 9:9, the call of Matthew, a tax collector, underscores the inclusivity of Jesus' mission. Despite his social standing as an outsider, Matthew responds to Jesus' invitation, joining the community of disciples. This cluster of passages reveals that the Ekklesia is composed of individuals from diverse backgrounds who are united by their response to the divine call. The Church is, therefore, a community of the called, rooted in the personal encounters with Jesus that each disciple experienced.

Cluster 4: Parabolic and Theological Usage of Καλέω (Matthew 9:13; 20:1-16; 22:1-14; 25:14-30)

This cluster examines the use of καλέω in Jesus' parables, which reveal deeper theological insights into the nature of the Kingdom of Heaven. In Matthew 9:13, Jesus states that He has come to "call" not the righteous but sinners, highlighting the redemptive purpose of His mission. The parables of the laborers in the vineyard (Matthew 20:1-16) and the wedding feast (Matthew 22:1-14) further explore the tension between being "called" and being "chosen."

The Ekklesia is depicted as a community of the called, where the invitation to partake in the Kingdom is extended to all, yet the full realization of being chosen comes down to those having ears to hear, which in the end are given to them. This framing emphasizes divine grace and sovereignty in the process of selection, aligning with the broader theological theme of God's initiative in calling His people.

Cluster 5: The Eschatological Gathering (Matthew 24:31)

The final cluster focuses on the eschatological dimension of καλέω in Matthew 24:31, which describes the ultimate gathering of the elect at the end of the age. The verse states, "And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other."

The Greek construction used here, particularly the verb ἐπισυνάξει (episynaxei), meaning "will gather together," paired with the term ἐκλεκτούς (eklektous), meaning "the elect," underscores the final and decisive nature of this gathering. This passage points to the ultimate calling of Christians to endure through the end of the world, living faithfully until the final consummation of God’s Kingdom.

This eschatological gathering is not just a future hope but a present reality that shapes the identity and mission of the Ekklesia. The Church is depicted as a community called to live in the tension between the "already" and the "not yet," embodying the Kingdom of God in the present while anticipating its full realization at the end of the age.

Conclusion

The Gospel of Matthew’s portrayal of the Ekklesia as the "called-out" ones is enriched by its use of καλέω throughout the narrative. By clustering these occurrences, we gain a comprehensive understanding of the Church’s identity and mission. Matthew’s sparse but significant references to the Church compel us to look deeper into the Greek roots and the broader biblical narrative to grasp the full meaning of Ekklesia.

In contrast to the more prolific usage by Paul, Luke, and John, Matthew’s Gospel challenges us to consider the foundational nature of the Church as a community formed by divine calling. The eschatological gathering in Matthew 24:31, in particular, reinforces the idea that the Church is a people called to endure and remain faithful through the trials of the end times, living in the hope of Christ’s return.

This understanding is further deepened by exploring the Hebrew roots of the concept of Ekklesia as seen in the Old Testament assembly of Israel (qahal) and its fulfillment in the New Testament Church. The writings of Paul, Luke, and John expand on this concept, with Paul emphasizing the Church’s role as the body of Christ, Luke highlighting its growth and mission, and John focusing on its ultimate victory in Revelation.

Ultimately, when Jesus instructs us to "tell it to the church" in Matthew 18:17, He is speaking not just of a gathering or institution but of a people called by God, formed through their response to His invitation. This understanding directs us back to Christ’s promise to build His Church—a Church that is invincible, accountable, and formed by those who respond to His call, and ultimately called to live through the end of the world in faith and endurance.

Percentage Total Lists:

1. Percentage of Uses by Book

1. Acts: 21.51%

2. Revelation: 20.43%

3. 1 Corinthians: 11.83%

4. Ephesians: 9.68%

5. Romans: 5.38%

6. Colossians: 4.30%

7. 2 Corinthians: 4.30%

8. Galatians: 3.23%

9. 1 Timothy: 3.23%

10. 3 John: 3.23%

11. Philippians: 2.15%

12. 1 Thessalonians: 2.15%

13. 2 Thessalonians: 2.15%

14. Hebrews: 2.15%

15. Matthew: 2.15%

16. Philemon: 1.08%

17. James: 1.08%

2. Percentage of Uses by Author

1. Paul: 49.46%

2. John: 23.66%

3. Luke: 21.51%

4. Matthew: 2.15%

5. Unknown (Hebrews): 2.15%

6. James: 1.08%

3. The list of every occurrence of the word “church” in the NKJV is behind the paywall today. It’s too exhaustive to belabor all of you with!

I’d rather you see the tree today!