Church, Congregation, Synagogue, or Called Ones?

The Greek words synagoge (or synagogue) and ekklesia (often translated as congregation) have very similar meanings. Synagogue means a gathering (syn = together, and ago = bring, or, bring together), while ekklesia means a calling together. However, ekklesia also carries a different meaning that often goes overlooked. If we break down ekklesia into its two parts, you will see that ek means from or out of, while klesia comes from the root kaleo, which is where we get the English word call. So, ekklesia doesn’t just mean called together, gathering, or church, it also implies a calling out… as from ‘the world,’ and always translating it as congregation (gathering) or church (the gathered or the building of worship) can be very misleading.

Synagogues

It is interesting that in the Greek Septuagint translation, both words, synagogue and ekklesia are interspersed to describe the people of Israel. The choice of the words was probably up to the person who translated that portion of the Bible from Hebrew into Greek. So the words, although different, must have been synonymous in the minds of the translators.

Now, you might wonder why Israel was so frequently referred to as a synagogue (gathering) or ekklesia (the called out) rather than a nation or people. Although those terms are also used on occasion, the Greek word for nation, ethne (from which we get the word ethnic), implies those who are not Israel, and is often translated gentiles.

One must remember that what was called Israel, or the descendants of Jacob (Israel), wasn’t necessarily Israel, for along with the Israelites who left Egypt came a vast group of mixed-race peoples who also became Israel by accepting Jehovah as their God, and by coming under His Sacred Agreement and accepting His Laws. And the fact that ethnics continued to join with Israel down to the time of Jesus, is born out throughout the Bible. In fact, Jesus was himself a descendant of two noted ethnics, RaHab and Ruth. So, they weren’t a race, but rather a gathering of worshipers of Jehovah called Israel.

However, with time, the word synagogue came to mean about the same thing we think of today, a place of worship. For, notice how it was applied in Matthew 4:23, ‘Then [Jesus] traveled throughout all Galilee, teaching in their synagogues, preaching the good news of the Kingdom, and curing all the diseases and infirmities that the people had.’

So by the First Century, synagogue had come to be applied to the building not the people, much in the same way that church (ekklesia) is spoken of as a building today. However, recognize that synagogue (a gathering or a gathering place) doesn’t necessarily apply just to meeting places of Jewish worship. For, even the places where Christians met in the First Century were apparently referred to as synagogues. Notice how Jesus’ half-brother James used this term at James 2:2-4, ‘For example, if a man who is wearing gold rings on his fingers and expensive clothes comes into your synagogue, then someone who is poor and whose clothes aren’t clean also enters, would you favor the one that’s wearing expensive clothes and say, Here’s a good place to sit, then say to the poor one, Why don’t you stand, or, Sit here beside my footstool?’

The Greek word used here was synagogen (or synagogue), although it usually isn’t translated that way in other Bibles. It was referred to as such in this one instance, because this is the only place in the Bible where a Christian meeting place is mentioned, and we assume that all other references to the term imply gatherings or meeting places of Jewish worship. Yet, the fact that James spoke of it as a synagogue shows that Christian meeting places were called synagogues, following the custom that had become common among the Jews. But they referred to the people as the ekklesia.

There is one more important reference to the Christian use of the word synagogue, it’s where Paul also used the term at Hebrews 10:25, when he wrote, ‘And don’t stop meeting together (as some are doing), but [continue to] encourage each other… and [do this] even more as you see the Day getting closer.’

The Greek word he used here (which we have translated as meeting) was epi/synagogen, and he was clearly urging Christians to meet together in a place, although some had apparently stopped doing that. So, he was saying that Christian association is clearly necessary for the purpose of ‘encouraging each other,’ and (as he wrote in the previous verse), ‘To help each other to grow in love and good deeds.’

Ekklesia… Congregation or Called Ones?

Yet the word ekklesia, which we usually read as church or congregation and think of as a gathering, may have had a different meaning in many instances. For, while we think of it as ‘a calling together,’ as we pointed out earlier, it really means ‘a calling out.’ So, it could also refer to a calling of specific individuals, as opposed to a religious organization or gathering.

Take for example, Paul’s use of the word in his concluding greetings at Romans 16:5. There we translated him as saying, ‘And [greet] the congregation that [meets] in their house.’ In Greek this reads, ‘kai ten kat oikon auton ekklesia,’ or, ‘and the according/to house of/them called out.’ So as you can see, the greeting may have been to the called ones in their house (their family and servants) or to a gathering of Christians who meet in their house. Most assume that it was the latter, but either could be implied. However, in many instances, the word ekklesia does seem to refer specifically to the congregation.

Yet, the fact that ekklesia means a calling out, and that it is closely linked to those who are called, means that we must be careful whenever we come upon the word congregation in the Bible, because the specific reference may imply the group or gathering, or it may be speaking of their hope. For notice the following group of scriptures to see what such a calling implies:

Matthew 22:14, ‘For many are called, but few are chosen.’

Romans 1:6 ‘from which you’ve also become called ones who belong to Jesus the Anointed One,’

Romans 1:7 ‘God’s loved ones who were called to be holy.’

Romans 8:28, ‘Now, we know that God makes everything work together for the good of those who love Him (those who have been called to do His Will).’

Romans 8:30, ‘He selected all those who He calls, and those that He calls are the ones who He calls righteous… then He glorifies those who He calls righteous.’

Romans 11:26, ‘The one who calls others to Him will come out of Zion and turn Jacob away from ungodliness.’

1 Corinthians 1:2, ‘To you who have been made holy in the Anointed One Jesus, who are called to be Holy Ones.’

1 Corinthians 1:9, ‘God who called you to have a share with His Son (our Lord Jesus the Anointed One) is faithful.’

2 Corinthians 5:20, ‘So, God is calling [people] through us. We are begging on behalf of the Anointed One, Come back to a relationship with God.’

Galatians 5:13, ‘You were called to be free, brothers.’

Ephesians 1:18, ‘so you can know the glorious richness of the hope that He has called you for, and which He holds as an inheritance for the Holy Ones.’

Philippians 3:14, ‘I’m running toward the goal, the prize of the upward calling from God.’

Colossians 3:15, ‘Let the peace of the Anointed One serve as the referee in your hearts, because it called [all of] you into one body.

1 Thessalonians 2:12, ‘[We did this] so that you would keep on walking in a way that’s worthy of the God who’s calling you to His Kingdom and glory.’

1 Thessalonians 4:7, ‘For God didn’t call us to uncleanness, but to holiness.’

2 Thessalonians 2:14, ‘This is why He called you through the good news we brought: so you would receive the glory of our Lord Jesus the Chosen One.’

1 Timothy 6:12, ‘Wrestle in the fine match of the faith; put on the life in the age that you were called to, and about which you offered such a fine confession in front of so many witnesses.’

2 Timothy 1:9, ‘He saved us and called us to holiness, not because of anything we’ve done, but because of His Will and the caring that He felt for us (through Jesus the Anointed One), in the times before the ages.’

Hebrews 3:1, ‘Therefore, holy brothers who share in the heavenly calling, let’s think about this Apostle and High Priest who we confess, Jesus.’
1 Peter 1:15, 16, ‘But, like the Holy One who called you, become holy in all your ways. Because it’s written, You must be holy because I am holy.’

1 Peter 2:9, ‘However, you are a chosen race, a royal priesthood, a holy nation, a people who were specially selected to announce the virtues of the one who called you out of darkness and into his wonderful light.’

2 Peter 1:10, ‘Brothers, this is why it’s so urgent for you to make your calling and choosing firm.’

Revelation 17:14, ‘But, because he’s the Lord of lords and King of kings, so the Lamb and those who are with him (the called, chosen, and faithful) will conquer them.’

Conclusions

It is God who calls people to Him (Romans 8:30, 11:26, 1 Corinthians 1:9, 2 Corinthians 5:20, Ephesians 1:18, 1 Thessalonians 2:12, 2 Thessalonians 2:14, 1 Peter 1:15)

Not everyone who is called is chosen (Matthew 22:14, 2 Peter 1:10, Revelation 17:14)

The called ones belong to Jesus (Romans 1:6)

They are called to be holy (Romans 1:7, 1 Thessalonians 4:7, 2 Timothy 1:9, 1 Peter 1:15, 16)

They are called to do God’s will (Romans 8:28)

They are called out of darkness into the light of God (1 Peter 2:9)

They are glorified and considered righteous (Romans 8:30)

The calling means freedom (Galatians 5:13)

The calling means ‘life in the age’ (1 Timothy 6:12)

They are given a share with God’s son (1 Corinthians 1:9)

They become part of the body of the Anointed One (Colossians 3:15)

They are called to God’s Kingdom (1 Thessalonians 2:12)

They will be glorified like Jesus (2 Thessalonians 2:14)

There is an upward calling (Philippians 3:14)

The called become a chosen race, a kingdom of priests, and a holy nation (1 Peter 2:9).

Note that although some are apparently called to life with Jesus in heaven, apparently not all who are called have this hope. For more information, see the linked document, ‘The New Covenant.’

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