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--- "I will build my ekklesia which means an assembly of those called out.---

It's a distinction without a difference. The terms mean the same thing, which is why most Protestant Bibles use the word, "church."

Let's assume that this term refers to an invisible "assembly of those called out." How can an invisible body settle disputes?

Let's assume that this term refers to any local assembly of self-described Christians. What happens when one local assembly contradicts another?

In either case, the settlement of disputes becomes a logical impossibility, making Christ's words meaningless, and His command void.

In reality, we see the effects of this re-writing of Scripture in the proliferation of countless Protestant sects.

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Let's look at how this term is used in the context of Christ's statements.

17 Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. 19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed[d] in heaven.”...
15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’[b] 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.
18 “Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

The phrase, "binding and loosing" was a rabbinic term, referring to indisputable ecclesiastical authority, not the authority of an invisible body of believers.

From the Jewish Encyclopedia"

The power of binding and loosing was always claimed by the Pharisees. Under Queen Alexandra, the Pharisees, says Josephus ("B J." i, 5, § 2), "became the administrators of all public affairs so as to be empowered to banish and readmit whom they pleased, as well as to loose and to bind." This does not mean that, as the learned men, they merely decided what, according to the Law, was forbidden or allowed, but that they possessed and exercised the power of tying or untying a thing by the spell of their divine authority, just as they could, by the power vested in them, pronounce and revoke an anathema upon a person. The various schools had the power "to bind and to loose"; that is, to forbid and to permit (Ḥag. 3b); and they could bind any day by declaring it a fast-day (Meg. Ta'an. xxii.; Ta'an. 12a; Yer. Ned. i. 36c, d). This power and authority, vested in the rabbinical body of each age or in the Sanhedrin (see Authority), received its ratification and final sanction from the celestial court of justice (Sifra, Emor, ix.; Mak. 23b).

From Jesus:

Then Jesus said to the crowds and to his disciples: 2 “The teachers of the law and the Pharisees sit in Moses’ seat. 3 So you must be careful to do everything they tell you.

From Wikipedia:

Binding and loosing is an originally Jewish phrase which appears in the New Testament, as well as in the Targum. In usage to bind and to loose mean simply to forbid by an indisputable authority, and to permit by an indisputable authority.[1] The Targum to a particular Psalm[2] implies that these actions were considered to be as effectual as the spell of an enchanter.[1]

No, the "ekklesia" is not an invisible body of believers, but a visible Body, instituted by Christ, with the Authority to teach and discipline in His name.