from ἐν and καλέω; to call in (as a debt or demand), i.e. bring to account (charge, criminate, etc.):--accuse, call in question, implead, lay to the charge.
### Core Meaning & Semantic Range
The Greek verb ἐγκαλέω (enkaléō, `{{G1458}}`) is a compound word derived from the preposition ἐν (en), meaning "in" or "within," and the verb καλέω (kaléō, `{{G2564}}`), meaning "to call" or "to summon." This etymology provides the foundational sense of "to call in" or "to call upon." In its primary semantic range, ἐγκαλέω carries a strong legal or judicial connotation, signifying the act of bringing a formal charge or accusation against someone. It implies summoning an individual to account for an alleged wrongdoing, much like "calling in a debt" or "making a demand." The various English translations such as "accuse," "call in question," "implead," or "lay to the charge" accurately reflect this specific nuance of formal indictment or crimination. It is not merely a general complaint, but a specific allegation requiring a response or defense.
### Biblical Occurrences & Contextual Analysis
The term ἐγκαλέω occurs seven times in the New Testament, predominantly within the book of Acts and once in Romans, consistently maintaining its legal or accusatory sense:
* **Acts 19:38:** In the midst of the riot in Ephesus, the town clerk advises the disgruntled silversmiths, "If therefore Demetrius and the craftsmen with him have a grievance against anyone, the courts are open, and there are proconsuls; let them bring charges against one another." Here, ἐγκαλέω refers to the proper legal procedure for resolving disputes, emphasizing the need for formal accusation in a court setting.
* **Acts 19:40:** The town clerk further warns the unruly crowd, "For we are in danger of being charged concerning this day's riot, there being no cause by which we would be able to give an account concerning this disorderly gathering." The word highlights the potential legal repercussions and the formal accusation of riotous behavior that the Roman authorities could bring against the city.
* **Acts 23:28:** When Claudius Lysias, the Roman commander, takes Paul into custody, he states, "And desiring to know the charge for which they were accusing him, I brought him down to their council." The term specifies the formal accusation that the Jewish leaders had leveled against Paul.
* **Acts 26:2:** Paul, in his defense before King Agrippa, begins by saying, "I consider myself fortunate, King Agrippa, that I am to make my defense before you today concerning all the things of which I am accused by the Jews." Paul uses ἐγκαλέω to describe the ongoing legal charges brought against him by his countrymen.
* **Acts 26:7:** Continuing his defense, Paul explains the hope of Israel, "for the sake of which hope I am accused by Jews." This verse reiterates that the very essence of Paul's mission and message, rooted in the hope of the resurrection, is the basis for the formal accusations against him.
* **Romans 8:33:** This is arguably the most significant theological usage: "Who will bring a charge against God's elect? God is the one who justifies." Here, ἐγκαλέω is used in a rhetorical question to underscore the absolute security of believers in Christ. The implied answer is "no one," because God Himself, the ultimate Judge, has declared them righteous.
In Acts, ἐγκαλέω consistently describes the legal or quasi-legal accusations, often baseless, brought against Paul and other Christians by their adversaries. It underscores the challenges faced by the early church in a hostile world, where the proclamation of the Gospel often led to formal charges. In Romans, its usage shifts from human litigation to divine justification, revealing its profound theological depth.
### Related Words & Concepts
The semantic field of ἐγκαλέω is closely connected to several other Greek terms and concepts:
* **καλέω (kaléō, `{{G2564}}`):** As its root, καλέω means "to call," "to summon," or "to invite." The compound ἐγκαλέω builds upon this by adding the nuance of "calling *in* to account" or "summoning *for* a charge."
* **κατηγορέω (katēgoreō, `{{G2723}}`):** This verb also means "to accuse" or "to bring a charge against." While often overlapping in meaning with ἐγκαλέω, κατηγορέω can be a more general term for accusation, whereas ἐγκαλέω often implies a more specific, formal, or even legalistic charge, sometimes with the nuance of a specific grievance or debt.
* **ἀπολογέομαι (apologeomai, `{{G626}}`):** Meaning "to make a defense" or "to speak in defense," this term represents the counterpoint to ἐγκαλέω. It is the action taken by one who is ἐγκαλέω-ed, as seen in Paul's many "apologies" (defenses) in Acts.
* **Concepts of Justice and Law:** ἐγκαλέω operates within the sphere of legal proceedings, highlighting themes of accusation, defense, judgment, and the pursuit (or perversion) of justice.
* **Justification and Condemnation:** The use in Romans 8:33 places ἐγκαλέω in direct theological tension with the concept of justification (δικαιόω, dikaióō, `{{G1344}}`) and its opposite, condemnation (κατακρίνω, katakrinō, `{{G2632}}`).
### Theological Significance
The theological weight of ἐγκαλέω is most powerfully revealed in Romans 8:33. Here, the word transcends its typical legal context to speak of the ultimate spiritual reality of salvation.
* **Divine Justification and Security:** The question, "Who will bring a charge against God's elect?" is a rhetorical declaration of the believer's absolute security in Christ. Because God Himself is the one who justifies, no human or spiritual adversary (not even Satan, the "accuser of the brethren") can successfully bring a charge against those whom God has declared righteous. This underscores the finality and efficacy of God's redemptive work through Christ. It speaks to the believer's standing before God, not based on human merit, but on divine grace.
* **Suffering and Persecution:** In Acts, ἐγκαλέω consistently portrays the unjust accusations leveled against early Christians. This highlights the reality of persecution and opposition faced by those who proclaim the Gospel. It serves as a reminder that following Christ may lead to false charges and legal entanglements, mirroring the experience of Christ Himself.
* **God's Sovereignty in Justice:** While humans may bring false charges, God's ultimate justice prevails. The use of ἐγκαλέω in both human and divine contexts reminds us that all accusations, ultimately, must pass before the judgment seat of God, who alone possesses the authority to truly justify or condemn.
### Summary
ἐγκαλέω (enkaléō, `{{G1458}}`) is a Greek verb signifying "to call in," "to bring a formal charge against," or "to accuse," primarily in a legal or judicial sense. Its occurrences in the book of Acts illustrate the various, often baseless, accusations faced by early Christians, particularly Paul, as they spread the Gospel. However, its most profound theological significance is found in Romans 8:33, where it powerfully declares the impossibility of anyone successfully bringing a charge against God's elect, because God Himself is the one who justifies them. This usage underscores the absolute security of believers in Christ and the finality of God's redemptive work, demonstrating the triumph of divine grace over all human and spiritual accusation. The word thus serves as a powerful reminder of both the challenges of Christian witness and the ultimate, unassailable security of the justified believer.
TRV