WE can easily understand that on the carrying away of the Jews from Palestine, they would seek for some place where they could meet together, especially on the Sabbath day. The word synagogue may be said to be a Greek word untranslated. It is συναγωγή from σύν together, and ἄγω to bring. It was the place where the Jews met together.
On the return from the Captivity, such places were multiplied, being built wherever the Jews had a settled abode. The Jewish writers say that wherever ten Jews were located a synagogue was to be built. We learn from the New Testament that synagogues existed not only in Palestine, for Paul, in his missionary journeys, found in many places buildings thus designated.
Where the Jews were located only for a time, temporary buildings were at times erected. Where no synagogue was built, a quiet, secluded spot was chosen, where the Jews could assemble. Paul found such a place at Philippi: he " went out of the city by a river side, where prayer was wont to be made." (Acts 16:1313And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. (Acts 16:13).)
The explorers of Palestine believe that they have found in several places, ruins of the Jews' synagogues. By digging out the ruins the plans of the buildings were discovered, and all are declared to be uniform, and different from the plans of any church, temple, or mosque in Palestine. " Two of the buildings had inscriptions in Hebrew over their main entrances: one in connection with a seven-branched candlestick, the other with figures of the paschal lamb."*(* " Recovery of Jerusalem," page 344.)
Some of them at least could not have been mere plain buildings, for the ruins of columns have been found, and the pedestals of the columns are in their original positions, skewing that there were rows of columns in the interior. At Tel Hum, which is supposed to be identified with Capernaum, the ruins show the synagogue to have been 74 feet 9 inches long, by 56 feet 9 inches wide. Each synagogue had three entrances, and those found in Galilee had them on the south—it may be that they might look toward Jerusalem. (Cf. Dan. 6:1010Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. (Daniel 6:10).)
It is not so clear what was done in the synagogues on a Sabbath day in the time of our Lord. We learn from the speech of James at the council named in Acts 15 that in every city Moses had those that preached him, " being read in the synagogues every Sabbath day." This may mean that Moses was announced by the reading of the law; or, if there was any one there to explain the law, it may have been expounded as well as read. In the above it says this was " of old time; " but this may not date farther back than the return from captivity.
From Acts 13:1515And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. (Acts 13:15) we learn that the prophets as well as the law were read. It is recorded that, at the time of Antiochus Epiphanes, the law only was read, and when he forbad that, the prophets were read instead; but during the successes of the Maccabees the law was again read as well as the prophets, as we find was done at Antioch.
We learn also that there, after the reading of the scriptures, the rulers of the synagogue sent to Paul and those with him, saying, " Ye men and brethren, if ye have any word of exhortation for the people, say on." Apparently Paul was in no conspicuous place (cf. Matt. 23:66And love the uppermost rooms at feasts, and the chief seats in the synagogues, (Matthew 23:6)), for the rulers sent to him, and when he began to speak he " beckoned " or made a sign to the people. The rulers may have had some tidings of Paul that led them to invite him to speak to the people.
In Luke 4:16,16And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. (Luke 4:16) we find our Lord resorting to the synagogue on the Sabbath day, " as his custom was; " and there He stood up to read. The prophet Isaiah was given to Him. He read a portion, rolled up the book, gave it to the attendant, and sat down. All eyes were fixed on Him, and He expounded unto them the scripture He had read. This was at Nazareth, " where he had been brought up," where he was known. We do not read that He was invited by the ruler to speak; but perhaps handing Him the roll of Isaiah implied this.
In Matt. 4:2323And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. (Matthew 4:23) we learn that " Jesus went about all Galilee, teaching in their synagogues," and in John 18, when before the high priest, the Lord said, " I ever taught in the synagogue and in the temple, whither the Jews always resort." (Ver. 20.)
From the above there appears to have been freedom for Him to address the people after the reading of the law and the prophets in the synagogues; in the temple the teaching may have been in a more private manner by His speaking to a group of hearers.
We find from Matt. 6:2 That there were collections or alms-giving in the synagogues, as we know from other scriptures that there was " a treasury " in the temple, where money was given.
We also learn from Matt. 6:55And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. (Matthew 6:5) that prayers were offered in the synagogues; but its being done by any one to draw attention to himself as a devout person is condemned. Whether there was public prayer, or whether each one carried on his own devotions, is not clear.
From the Gospel of John we learn that being at liberty to attend the synagogue was a sign of communion among the Jews. In chapter 9: 22 we read that " the Jews " had agreed that if any man did confess that Jesus was the Christ he should be put out of the synagogue. (See also chap. xvi. 2.) This operated with some of the rulers who believed on Him; they did not confess Him, lest they should be put out of the synagogue. (Chapter 12:42.) The man who had been born blind, and who confessed Christ, was accordingly " cast out," or excommunicated. Happily he was met by the Lord, who further revealed Himself to him as the Son of God, which called forth, " Lord, I believe. And he worshipped him."
Scripture also teaches us that persons were tried in the synagogues-doubtless by the Sanhedrim, or persons in authority, and punishments were inflicted therein. Our Lord said, " In the synagogues ye shall be beaten." (Mark 13:99But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. (Mark 13:9).) Paul himself confessed to having beaten in every synagogue those that believed on the Lord. (Acts 22:1919And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: (Acts 22:19).) Yea, punished them oft in every synagogue. (Chapter 26:11.)
Coupled with the above, we find that Saul, when persecuting the church, proceeded on his way to Damascus, armed with letters to the synagogue, so that these places became the centers of opposition to Christ for carrying on the persecution of His people. They thus became solemn and striking emblems of some who said they were Jews but were not, but were "the synagogue of Satan." (Rev. 2:9;39I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. (Revelation 2:9)
9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. (Revelation 3:9). 9.)
It is not clear who exercised authority in the synagogues. In some places we read of " the ruler," and in others, " the chief ruler" (though the Greek word is the same: Luke 13:1414And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. (Luke 13:14); Acts 18:8,178And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. (Acts 18:8)
17Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. (Acts 18:17)), and in other places it is " rulers " (Mark 5:2222And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, (Mark 5:22); Acts 13:1313Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. (Acts 13:13)); so that there may have been more than one in some places. In each synagogue there were no doubt " elders " associated with the ruler (Luke 7:33And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3)) in their judicial matters, and in excommunications.
Of the buildings themselves we know nothing, except what can be gathered from the ruins, as stated above. Of more modern synagogues, it has been stated that the worshippers as they entered had their faces towards Jerusalem, which is the reverse of what has been supposed to have been discovered in Galilee. At the further end of the building was the ark or chest, in which was kept the law and other sacred books; near this was the place of honor. (Matt. 23:66And love the uppermost rooms at feasts, and the chief seats in the synagogues, (Matthew 23:6).) In front of the ark was a lamp with branches, which was lit only on special occasions. A small lamp was kept continually alight, and others were brought by the worshippers. More in the center of the room was a railed platform on which the reader generally stood up to read, or sat to teach. The people were in front, the women on one side, and the men on the other, with a partition between them; boxes were placed at the doors for alms; and a notice board with the names of the " excommunicated."
In some such a building—varied greatly, no doubt, both in size and grandeur-some of the Lord's miracles were performed, and much of His teaching given. It was His custom, as we read, to visit the synagogues especially on the Sabbath-days, where He was sure to find a congregation, and where, no doubt, the most devout of the people would always be found.
At first the Christians had no other meeting-places. At Jerusalem we know they were continually in the temple. (Acts 2:4646And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, (Acts 2:46).) But at Ephesus, when Paul, after spending three months in " disputing, and persuading the things concerning the kingdom of God," and being met by opposition from those who believed not, he departed from them, and " separated the disciples." Opposition from the Jews would naturally compel the disciples to meet by themselves, and thus become christian assemblies, as we soon find was the case generally.
The Sanhedrin.
Matt. 5:21,22,21Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. (Matthew 5:21‑22) throws some light upon the judicial courts among the Jews: " Whosoever shall kill shall be in danger of [or, be subject to] the judgment [κρίσιδ ]," doubtless alluding to the local courts, which, according to Deuteronomy 16:18,18Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. (Deuteronomy 16:18) were to be instituted in every city. According to the Rabbins it consisted of twenty-three members; but according to Josephus (Ant. iv. 8, 14) of seven men. They had power to try for murder and put the criminal to death, according to Matt. 5:21,21Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: (Matthew 5:21) until that power was taken away by the Romans.
No doubt these local courts were held in the synagogues; the passages we have referred to show that in the same place lesser punishments were inflicted.
The Lord, after sheaving that now to be angry with a brother without a cause subjected a person to the same judgment, goes on to speak of a graver offense: one calling a brother " Raca " should be subject to the Sanhedrim, the larger council held at Jerusalem. This court also had at one time power to take life; and their usual mode of execution was by stoning-a much more agonizing death than by the sword.
A third offense subjected a person to " hell fire," Gehenna: alluding to the valley of Hinnom, where the corpse of the malefactor was thrown, to be devoured by the worm or by fire.
Peter and John were also brought before the Sanhedrim (Acts 4), but were released with threats. In chapter 5. Peter and those with him were again arrested, and after being beaten, were dismissed with a command not to speak in the name of Jesus.
In chapter 6. Stephen was brought before the Sanhedrim. By his speech before them " they were cut to the heart, and gnashed on him with their teeth.... cast him out of the city and stoned him," notwithstanding that their authority to put to death had been taken from them.
In chapter 23. Paul is brought before the Sanhedrim. Ananias the high priest was no doubt presiding. The council was composed of both Pharisees and Sadducees, and the party spirit ran so high that Paul had no sooner said that he was a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead he was called in question, than there was a great dissension, and the Pharisees said: " We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God." He had to be rescued by the soldiers lest he should be " pulled in pieces." A sad picture of the highest tribunal of the rulers of Israel!
We also find that the Sanhedrim had fallen so low that they were parties to the plot to murder Paul; but God was watching over His devoted servant, and delivered him out of their hands. Alas for the people who were governed by such rulers!