I Corinthians, Part II, Lesson 2

CALLED

2564. καλέωkaléō; contracted kaló̄, fut. kalésō, aor. ekálesa, perf. kéklēka, aor. pass. eklé̄thēn. To call, trans.

(I) To call to someone in order that he may come or go somewhere.

(A) Particularly with a voice as a shepherd calls his flock (Matt. 4:21; 20:8; Mark 1:20, “ he called them ” means He called them to follow as His disciples; Luke 19:13, “ calling them together ” [a.t.]; John 10:3).

(B) Generally to call in some way, send for, direct to come (Matt. 2:7); followed by ek (1537), out of with a gen. of place (Matt. 2:15); with ek implied (Heb. 11:18 [cf. Hos. 11:1 in its comp. form: metakaléō {3333}, to call elsewhere]).

(C) To call authoritatively, to call forth, summon, e.g., before a judge (Acts 4:18; 24:2). Figuratively, of God calling forth and disposing of things that are not, even as though they were, i.e., calling them into existence (Rom. 4:17; Sept.: Is. 41:4; 48:13).

(D) In the sense of to invite, particularly to a banquet as the wedding feast (Matt. 22:3, 9; John 2:2). Used in an absolute sense in Matt. 22:8; Luke 7:39; 14:8, 17; 1 Cor. 10:27. Metaphorically, to call or invite to anything, e.g., of Jesus, to call to repentance, exhort (Matt. 9:13; implied in Mark 2:17); of God (1 Cor. 1:9; 2 Thess. 2:14; 1 Tim. 6:12; 1 Pet. 2:9; 5:10; Rev. 19:9). To call into the kingdom of God means to the duties, privileges, and bliss of the Christian life here and hereafter (1 Thess. 2:12; by implication Rom. 9:24; 1 Cor. 7:15, 17ff; Gal. 5:8, 13; 2 Tim. 1:9; Heb. 9:15; 1 Pet. 2:21).

(E) In the sense of to call to any station, i.e., to appoint, choose (Gal. 1:15 [cf. Sept.: Is. 49:1; 51:2]; Heb. 5:4).

(II) To call, i.e., to name, to give a name to any person or thing.

(A) Particularly as spoken of: (1) A proper name or surname, e.g., of persons, followed by tó ónoma (3686), the name in apposition (Matt. 1:21, “ thou shalt call his name JESUS ”; also Matt. 1:23, 25; Luke 1:13; 2:21; Rev. 19:13; Sept.: Gen. 27:1, 42; 29:35; 35:8, 10, 18; 38:3–5, 29, 30). In the pass. construction (Luke 1:60, 62; Acts 1:23; Rev. 12:9). With epí tó̄ onómati (epí [1909], upon; tó̄ onómati [3686], the name), upon the name, meaning after the name of someone (Luke 1:59). Pass. with the dat. onómati, by name (Luke 1:61; 19:2). With en (1722), in (Rom. 9:7; Heb. 11:18, “ in and through Isaac [in his line] shall thy seed bear name ” [a.t.], quoted from Gen. 21:12). Of places in Matt. 27:8; Luke 2:4; Acts 3:11; 28:1; Rev. 1:9; Sept.: Gen. 31:48. (2) An epithet or a descriptive adj. or appellation, e.g., of persons (Matt. 2:23, “ He shall be called a Nazarene ”; 22:43; 23:7, 8, 10; Luke 6:15; 15:19, 21; Acts 14:12; Rom. 9:26; James 2:23; 1 John 3:1); of things (Acts 10:1).

(B) Pass., in the sense of to be regarded, accounted, i.e., to be (Matt. 5:9, 19; 21:13; Mark 11:17 quoted from Is. 56:7; Luke 1:32, 35, 36, 76; 2:23; 15:19; 1 Cor. 15:9; Heb. 3:13; Sept.: Is. 35:8; 47:1, 5; 48:8; 56:7).

(III) Generally speaking, the word and its cognates involve: (1) Invitation (Matt. 9:13; 22:3; 1 Cor. 10:27; Rev. 19:9, all using kaléō; and, in Acts 2:39, proskaléō [4341]). (2) Designation, with kaléō (Matt. 1:21; 5:9; Acts 14:12; Heb. 2:11; 11:18) and epikaléō (1941), to invoke, appeal (Matt. 10:25; Luke 22:3; Acts 1:23; Heb. 11:16). (3) Invocation, with epikaléomai (Acts 2:21; 7:59; 1 Cor. 1:2; 2 Cor. 1:23; 1 Pet. 1:17). (4) Summons, with metakaléō (3333) (Acts 7:14; 10:32).

(IV) 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 (Ex. 3:10), Bezaleel (Ex. 31:2), Isaiah (Is. 6:8, 9), Jeremiah (Jer. 1:4, 5), Ezekiel (Ezek. 2:3), and other eminent servants of God fulfilled the tasks committed to them. The word refers to Israel when thus called “ the people of God, ” but complaint is made again and again by the prophets that they refused to hearken, stopping their ears so that they should not hear (Is. 6:9; Zech. 7:11–13). The prophets, moreover, had visions of the day when the Gentiles would be called into the covenant and service of Jehovah (Is. 55:4, 5). Of this OT meaning, examples found in the NT are the Spirit ’s call of Barnabas and Saul (Acts 13:2) and the call of the High Priest of the old dispensation (Heb. 5:4) where a divine call to special services is accepted.

In the epistles, particularly Paul ’s, there is found a more definite meaning of the word kaléō 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 in advance of what we find in the gospels, “ the called [hoi klētoí {2822}] ” distinguished from “ the chosen [hoi eklektoí, from eklégomai {1586}, to choose; see also eklektós {1588}, chosen, elect]. ” The klētoí are those invited to the gospel feast and the eklektoí are the more select company who had heard and accepted (Matt. 22:14). In the epistles, “ the called ” are frequently syn. with “ the chosen ” (Rom. 8:28; 9:24; 2 Thess. 2:13, 14; 1 Pet. 2:9, where génos [1085], nation or offspring, eklektón are those who are “ called . . . out of darkness into his marvelous light ”). Thus the choosing is included in the calling. See also klé̄sis (2821), calling, which includes eklogé̄ (1589), choice, election. With Paul and also Peter, the calling is more than an invitation. It is an invitation responded to and accepted. In the epistles, klētós (sing.) or klētoí (pl.) refer to those who had an effectual call (Rom. 1:1, 6, 7; 8:28; 1 Cor. 1:2, 24) and also to the appointed ones (Rom. 1:1; 1 Cor. 1:1).

Deriv.: antikaléō (479), to invite in return; egkaléō (1458), to accuse; eiskaléō (1528), to call in; epikaléomai (1941), to call upon, to appeal; klé̄sis (2821), calling; klētós (2822), called; metakaléō (3333), to recall; parakaléō (3870), to call near, to comfort; prokaléō (4292), to provoke; proskaléō (4341), to invite; sugkaléō (4779), to call together.

Syn.: keleúō (2753), to bid, command; prostássō (4367), to command; phōnéō (5455), to call with a loud voice; krázō (2896), to shout or call aloud; onomázō (3687), to name, call, command; eponomázō (2028), to surname; légō (3004), to call; prosagoreúō (4316), to address, call; prosphōnéō (4377), to call unto.

Ant.: pémpō (3992), to send; stéllō (4724), to avoid, withdraw self.

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REMAIN

3306 μένω [meno /men·o/] v. A root word; TDNT 4:574; TDNTA 581; GK 3531; 120 occurrences; AV translates as “abide” 61 times, “remain” 16 times, “dwell” 15 times, “continue” 11 times, “tarry” nine times, “endure” three times, and translated miscellaneously five times. 1 to remain, abide. 1a in reference to place. 1a1 to sojourn, tarry. 1a2 not to depart. 1a2a to continue to be present. 1a2b to be held, kept, continually. 1b in reference to time. 1b1 to continue to be, not to perish, to last, endure. 1b1a of persons, to survive, live. 1c in reference to state or condition. 1c1 to remain as one, not to become another or different. 2 to wait for, await one.

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BOUND, I Cor 7:26, 39

1210. δέωdéō; fut. dé̄sō, aor. édēsa, perf. dédeka, perf. pass. dédemai. To bind, trans.:

(I) Of things, to bind together or to anything, to bind around, fasten (Matt. 13:30; 21:2; Mark 11:2, 4; Luke 19:30; Acts 10:11; Sept.: Josh. 2:21; Judg. 15:4). Spoken of dead bodies which are bound or wound around with graveclothes (John 11:44; 19:40). Here also belongs the interpretation of the word found in Matt. 16:19, “ whatsoever [ho {3739}, that which, the neut. sing. def. art.] thou shalt bind on earth shall be bound in heaven, ” and in Matt. 18:18, “ those things which ” (a.t. [hósa {neut. pl. of hósos (3745)}]). This means that we as believers on earth can only confirm what has already been decided in heaven. Heaven does not have to confirm our pronouncements. The use of the pl., which includes other believers, indicates that this was not an exclusive prerogative of Peter, “ whatsoever ye [pl.] shall bind on earth . . . and whatsoever ye [pl.] shall loose. ” The word “ church ” appears for the first time in Matt. 16:18 and, therefore, this authority the Lord Jesus gave to all His disciples was the necessary apostolic authority for the establishment of the truth in the church. It has to do with individuals in regard to forgiveness or judgment. The privilege of the forgiveness of sins, which means their removal from the sinner and his regeneration, is the unique privilege of God (Mark 2:7). Here the kingdom, or church, of the Lord is compared to an edifice to which the Apostles have the keys (Matt. 16:19; Is. 22:22; Rev. 3:7). Accordingly, as they shut or open the door to anything that should be believed or rejected in the church on earth, it must be in agreement with what God has already ordained in heaven. The allusion here is to the ancient manner of binding together the twin doors of houses with a chain to which a padlock was sometimes suspended. In this connection see also the word aphíēmi (863), to forgive, in relation to John 20:23. That this binding and loosing had to do only with the doctrine and government of the local church is demonstrated by the leadership Peter assumed consequent to this experience. He acted as chairman of the group of disciples in Jerusalem even before the coming of the Holy Spirit (Acts 1:15–26). At Pentecost he was the one who preached when three thousand souls believed (Acts 2:14–41). It was Peter also who brought the gospel to the Gentiles at Caesarea by the sea (Acts 10:34–48). It is evident that what the council at Jerusalem did had been ratified in heaven by the Holy Spirit (Acts 15:8, 9). “ Binding and loosing ” were idiomatic expressions among the rabbis denoting what these rabbis permitted the people to do or not to do. The disciples were acting in a similar manner as the rabbis for the Jews, but they were acting on behalf of all believers. Such authority was given to all the disciples as Matt. 18:18 makes clear. It was Peter who disciplined Ananias and Sapphira, and his decision received ratification from heaven (Acts 5:1–11). We have a similar experience with Paul in 1 Cor. 5 when discipline was needed. Paul said to the Corinthians that when they were assembled, and his spirit was present, with the power of the Lord Jesus, then the judgment of God would be made manifest in a practical way (1 Cor. 5:3–5). It was at the apostolic council in Jerusalem that it was said, “ it seemed good to the Holy Ghost, and to us ” (Acts 15:28). What was bound on earth had first been bound in heaven.

(II) Of persons, to bind the hands, feet, to put in bonds, i.e., to deprive of liberty (Mark 5:3, 4; Acts 12:6; 21:33; Sept.: Judg. 16:7, 8; 2 Chr. 36:6). Generally to bind someone (Matt. 12:29; 14:3; 22:13, “ Bind him hand and foot ”; Matt. 27:2; Mark 3:27; 6:17, had cast him bound into prison; Mark 15:1; John 18:12; Acts 9:14; 21:11; 22:29; Rev. 20:2). In the pass. déomai, to be bound, to be in bonds, in prison (Mark 15:7; John 18:24; Acts 9:2, 21; 21:13; 22:5; 24:27; Col. 4:3; Rev. 9:14; Sept.: Gen. 42:24; 2 Sam. 3:34; 2 Kgs. 17:4). Metaphorically in Luke 13:16, “ whom Satan hath bound, ” i.e., deprived of the use of her limbs (see also Luke 13:11), Satan being here represented as the author of physical evil. See also daimónion (1140), a demonic being, devil. In 2 Tim. 2:9, “ the word of God is not bound, ” means the preaching of the Word was not hindered or restrained because Paul was in bonds.

(III) The perf. pass. dédemai, to be bound, used metaphorically when spoken of the conjugal bond, to be bound to anyone (Rom. 7:2; 1 Cor. 7:27, 39). In Acts 20:22, “ bound in the spirit ” means impelled in mind, compelled (cf. 18:5).

Deriv.: désmē (1197), a bundle; desmós (1199), a band, bond, fetter; katadéō (2611), to bind or tie down; peridéō (4019), to bind around; sundéō (4887), to bind together; hupodéō (5265), to bind underneath, used of binding of sandals.

Syn.: sunistáō or sunístēmi (4921), to set or hold together; suntássō (4929), to arrange jointly; katartízō (2675), to fit, join together; sunéchō (4912), to hold together.

Ant.: lúō (3089), to loosen, loose, break up; dialúō (1262), to dissolve utterly, scatter; apóllumi (622), to lose, to send away; apogínomai (581), to be away from; aphorízō (873), separate; chōrízō (5563), to put asunder, separate; apodiorízō (592), to mark off; diamerízō (1266), to partition thoroughly, divide; kláō (2806), to break; katalúō (2647), to loosen, dissolve; chaláō (5465), to let down; eklúō (1590), to relax, to allow to go from; eleutheróō (1659), to liberate, deliver.

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RELEASED (LOOSED)

3080. λύσιςlúsis; gen. lúseōs, fem. noun from lúō (3089), to loose, dissolve. A loosening of or from any tie or constraint. Spoken of the conjugal tie, it means separation, divorce (1 Cor. 7:27).

Syn.: diastolé̄ (1293), difference, setting apart; schísma (4978), schism, division; dichostasía (1370), dissension, division; diamerismós (1267), division, disunion.

Ant.: súndesmos (4886), bond, uniting principle; desmós (1199), a bond; zugós (2218), a yoke, something which joins; zeuktēría (2202), a bond.

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[1]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.

[2]Strong, J. (1996). Enhanced Strong's Lexicon. Ontario: Woodside Bible Fellowship.

[3]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.

[4]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.