Synagogue

Boyd’s Bible Dictionary:

(led together). The Jewish assembly for social and religious purposes seems to have had its origin during the captivity, or to have been an outgrowth of it (Ezra 8:15¹⁵And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi. (Ezra 8:15); Neh. 8:2; 9:1²And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. (Nehemiah 8:2)
¹Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. (Nehemiah 9:1)). The casual, or house, assemblages soon ran into regular congregations, with suitable buildings and stated meetings, at requisite points. These were the synagogues, often elaborate and costly, presided over by a chief, or rabbi, assisted by a council of elders (Mark 5:22,35²²And, 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)
³⁵While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? (Mark 5:35); Luke 4:20²⁰And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. (Luke 4:20); John 16:2²They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. (John 16:2); Acts 18:8⁸And 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)).

Concise Bible Dictionary:

This word occurs but once in the AV of the Old Testament (Psalm 74:8⁸They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. (Psalm 74:8)), but the same Hebrew word (med) is many times translated “congregation.” Mr. Darby and the RV margin translate in Psalm 74:8⁸They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. (Psalm 74:8) “places of assembly.” The word συναγωγή occurs very often in the LXX, but as a translation of some twenty different Hebrew words: “congregation” or “gathering” is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected (Neh. 8-9).

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Synagogue at Capernaum—4th or 5th century.

In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum (Luke 7:5⁵For he loveth our nation, and he hath built us a synagogue. (Luke 7:5)).

An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honor, or the “chief seats,” which some sought after (Matt. 23:6⁶And love the uppermost rooms at feasts, and the chief seats in the synagogues, (Matthew 23:6), James 2:2-3²For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; ³And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: (James 2:2‑3)—where the word translated “assembly” is “synagogue”). Nearer the center of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.

It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear 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) that if anyone was present who had a “word of exhortation for the people,” the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms (Matt. 6:2,5²Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. (Matthew 6:2)
⁵And 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)).

It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people (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)). In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake “gracious words” to them. His exposition of the passage is not given except “This day is this scripture fulfilled in your ears.” It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, “Is not this Joseph’s son?” In Acts 13:45⁴⁵But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. (Acts 13:45) the Jews “spake against those things which were spoken by Paul, contradicting and blaspheming.”

Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God (Acts 9:20²⁰And straightway he preached Christ in the synagogues, that he is the Son of God. (Acts 9:20)); and often afterward he “reasoned” or “disputed” (διαλέγομαι) with the Jews in their synagogues (Acts 18:4, 19⁴And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. (Acts 18:4)
¹⁹And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. (Acts 18:19); Acts 19:8⁸And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. (Acts 19:8)).

It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterward by Paul and others to the work He had accomplished by His death and resurrection for them—reference being constantly made to the scriptures which they professed to reverence and to follow. The reality of the testimony was happily proved by the salvation of many, and which left those who refused it without excuse.

To be “put out of the synagogue” was the Jewish excommunication. The Lord told His disciples that this would be enforced towards them (John 9:22²²These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. (John 9:22); John 16:2²They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. (John 16:2)). The only case recorded is that of the man born blind, when he bore testimony to Christ. It was a happy exchange for him, for the Lord thereupon revealed Himself to him as the Son of God (John 9:34-38³⁴They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. ³⁵Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? ³⁶He answered and said, Who is he, Lord, that I might believe on him? ³⁷And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. ³⁸And he said, Lord, I believe. And he worshipped him. (John 9:34‑38)). Of others we read that many of the chief rulers believed on the Lord, but feared to confess Him lest they should be cast out, “for they loved the praise of men more than the praise of God” (John 12:42-43⁴²Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: ⁴³For they loved the praise of men more than the praise of God. (John 12:42‑43)).

It is evident from what Pilate said to the Jews in reference to the Lord—”Take ye him, and judge him according to your law”—that they were allowed to judge certain matters and to inflict limited punishments (John 18:31³¹Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: (John 18:31)). This appears to have been carried out wherever there was a synagogue, though it is not clear who were the judges, probably the “elders” mentioned in 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). The Lord told His disciples that they would be scourged in the synagogues (Matt. 10:17¹⁷But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; (Matthew 10:17)); and Paul confessed that when persecuting the church he had imprisoned and 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)). Paul himself doubtless suffered the like punishment in the same buildings (2 Cor. 11:24²⁴Of the Jews five times received I forty stripes save one. (2 Corinthians 11:24)). Thus a very undignified use was made of their places of worship.

The officials connected with the synagogues were—

1. The zaqenim, πρεσβύτεροι, the elders (Luke 7). These were presided over by

3. The sheliach, a delegate of the congregation, who acted as chief reader: he is not mentioned in the New Testament.

4. The chazzan, ὑπηρέτης, translated in the AV “servant, minister, officer,” only once mentioned in connection with the synagogue as the “attendant” to whom the Lord gave the book when He had done reading (Luke 4:20²⁰And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. (Luke 4:20)).

5. The batlanim, described as “leisure men,” who attended meetings regularly. There were at least ten of these attached to each synagogue, so as to form a quorum, ten being the lowest number to form a congregation.

SYNAGOGUE OF SATAN. Some who professed, like Jews, to have a claim to be considered the people of God on the ground of hereditary right. These are declared to be liars, for they really form a congregation of Satan, doing his work in seducing the saints from their heavenly character (Rev. 2:9⁹I 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); Rev. 3:9⁹Behold, 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)). In both cases they may be Jews actually, though disowned of God.

Bible Handbook:

We can easily understand that on the carrying away of the Jews from Canaan, 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 Israel, 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 Israel 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 Israel. “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.” (See Jerusalem”.)

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, shewing 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 (see 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 (see 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 Matthew 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” (verse 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 Matthew 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 Matthew 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 anyone 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 ch. 16:2.) 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 (ch. 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 (ch. 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 and 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; 3:9⁹I 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)).

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 13:15¹⁵And 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)); 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.

We read of another officer in Luke 4:20,²⁰And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. (Luke 4:20) called “the minister,” or “attendant,” who handed the rolls to those who read. Such had the care of the manuscripts.

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 honour (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 Sanhedrim

This is a body of men often alluded to in the New Testament by the name of “the Council.” It is Sanhedrim in every place except Matthew 12:14¹⁴Then the Pharisees went out, and held a council against him, how they might destroy him. (Matthew 12:14) and Acts 25:12¹²Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go. (Acts 25:12). It is traced by many to the “seventy men of the elders,” chosen to assist Moses in judicial matters, named in Numbers 11:16¹⁶And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. (Numbers 11:16).

From the New Testament we gather that it was composed of the chief priests, elders, and scribes (Mark 15:1,¹And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. (Mark 15:1) etc.).

Matthew 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 [κρίσις],” 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 Matthew 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 shewing 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 offence: 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 offence 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.

Our Lord when arrested was brought before the Sanhedrim, which was assembled, though it was night. In the morning a full council was held, which proceeded to deliver Him to Pilate (Mark 15:1¹And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. (Mark 15:1)).

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 7 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!

“636. The Synagogue” From Manners and Customs of the Bible:

Matthew 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). Teaching in their synagogues, and preaching the gospel of the kingdom.

Jewish writers claim for the synagogue a very remote antiquity, but its origin probably dates during the captivity. There were no fixed proportions in the building, as there were in the tabernacle and in the temple. When a synagogue was to be built the highest ground that could be found in the vicinity was selected for the site and, if possible, the top was erected above the roofs of surrounding buildings. Where this could not be done a tall pole was placed on the summit in order to make the building conspicuous. Synagogues were often built without roofs. They were also so constructed that the worshipers, as they entered and prayed, faced Jerusalem. See note on Daniel 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) (#595). At the Jerusalem end was the chest or ark which contained the book of the law. Toward the middle of the building was a raised platform, and in the center of the platform was a pulpit. A low partition five or six feet high divided the men from the women.

The leading object of the synagogue was not worship, but instruction The temple was “the house of prayer” (Matt. 21:13¹³And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. (Matthew 21:13)). The synagogue was never called by that name. Reading and expounding the law was the great business of the synagogue; and, though a liturgical service was connected with these, it was subordinate to them.

The priests had no official standing or privileges in the synagogue, though they were always honored when present. They were the hereditary officials of the temple, but the officers of the synagogue were elected either by the congregation or by the council.

The leader of the congregation might ask any suitable person to address the assembly. Persons who were known as learned men, or as the expounders of religious faith, were allowed to speak. Hence in the text and in the parallel passages we find Christ publicly speaking in the synagogue. See also Matthew 13:54⁵⁴And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? (Matthew 13:54); Mark 6:2²And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? (Mark 6:2); Luke 4:15; 4:16-22¹⁵And he taught in their synagogues, being glorified of all. (Luke 4:15)
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. ¹⁷And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, ¹⁸The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, ¹⁹To preach the acceptable year of the Lord. ²⁰And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. ²¹And he began to say unto them, This day is this scripture fulfilled in your ears. ²²And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? (Luke 4:16‑22); John 18:20²⁰Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. (John 18:20). So also the apostles on their missionary journey addressed the people in these places of public gathering. See Acts 13:5,15; 14:1; 17:10-11; 17:17; 18:19⁵And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. (Acts 13:5)
¹⁵And 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)
¹And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. (Acts 14:1)
¹⁰And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. ¹¹These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. (Acts 17:10‑11)
¹⁷Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. (Acts 17:17)
¹⁹And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. (Acts 18:19).

“656. Councils - Discipline of the Synagogue” From Manners and Customs of the Bible:

Matthew 10:17¹⁷But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; (Matthew 10:17). They will deliver you up to the councils, and they will scourge you in their synagogues.

1. In addition to the Great Sanhedrim or Council (for a description of which see note on Matt. 26:59⁵⁹Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; (Matthew 26:59), #718) there were councils of an inferior degree. There is some obscurity in connection with their history and construction. They are supposed to have been originated by Moses. See Deuteronomy 16:18¹⁸Judges 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). In later times there were two of them in Jerusalem, and one in each town in Palestine. The rabbins say there were twenty-three judges to each of these councils in every place where the population was a hundred and twenty, and three judges where the population was less. Josephus, however, says that there were seven judges to each council, and that each judge had two Levites to assist him.

These councils had power not only to judge civil cases, but also such criminal cases as did not come within the jurisdiction of the Supreme Court, or Sanhedrim. In the provinces they at first met in the market-place, but afterward in a room adjoining the synagogue. Some writers suppose that these local provincial councils are identical with the “elders” and “rulers of the synagogue,” so often mentioned in the New Testament. See article “Synagogue,” in KITTO’S Cyclopedia, vol. 3, p. 902 b. See, further, note on 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) (#834). The connection in the text between councils and scourging seems to indicate this, unless it can be shown, as some have asserted, that the “rulers of the synagogue” formed a council apart from the smaller Sanhedrim.

2. The discipline of the synagogue was severe. Besides excommunication, (see note on John 9:22²²These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. (John 9:22), #802) scourging was sometimes practiced. The number of the stripes was limited by law to forty (Deut. 25:3³Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. (Deuteronomy 25:3)). To prevent the possibility of excess, by mistake in counting, the legal number was reduced by one. Paul was thus beaten five distinct times (2 Cor. 11:24²⁴Of the Jews five times received I forty stripes save one. (2 Corinthians 11:24)). It is said, however, that in aggravated cases the stripes were laid on with greater severity than usual.

The rabbins reckon a hundred and sixty-eight faults to be punished by scourging; in fact, all punishable faults to which the law has not annexed the penalty of death. “The offender was stripped from his shoulders to his middle, and tied by his arms to a pretty low pillar, that he might lean forward, and the executioner might more easily come at his hack.... It is said that, after the stripping of the criminal, the executioner mounted upon a stone, to have more power over him, and then scourged him both on the back and breasts with thongs made of an ox’s hide, in open court, before the thee of the judges” (Burder, Oriental Customs, No. 949).

Scourging in the synagogues is also referred to in Matthew 23:34³⁴Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: (Matthew 23:34). Paul admits that in his days of wickedness he had in this manner maltreated Christians (Acts 22:19¹⁹And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: (Acts 22:19)).

For an account of Roman scourging, see note on Matthew 27:26²⁶Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. (Matthew 27:26) (#724).

“762. Synagogue Building” From Manners and Customs of the Bible:

Luke 7:5⁵For he loveth our nation, and he hath built us a synagogue. (Luke 7:5). For he loveth our nation, and he hath built us a synagogue.

It was no unusual thing for one man to build a synagogue at his own expense. If, as in this case, a Gentile built the sacred edifice, the Jews had no scruples in receiving the gift, even if he did not become a proselyte, as some suppose this centurion to have been. They held that the holiness of the place consisted, not so much in the building, as in its being set apart and dedicated to holy uses.

“834. The Law and the Prophets Rulers of the Synagogue” From Manners and Customs of the Bible:

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). After the reading of the law and the prophets the rulers of the synagogue sent unto them.

The custom of reading the law publicly was very ancient. The “prophets” are said to have been added in a singular way. “When Antiochus Epiphanes burnt the book of the law, and forbade the reading of it, the Jews, in the room of it, selected some passages out of the prophets which they thought came nearest in words and sense to the sections of the law, and read them in their stead; but when the law was restored again they still continued the reading of the prophetic sections” (Stehelin's Traditions of the Jews, cited by Burden Oriental Customs, No. 1160). Hence the expression “the law and the prophets” was used to denote the portion of Scripture that was read in the synagogue, and, by synecdoche, the whole of the Jewish Scriptures. See Matthew 10:17¹⁷But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; (Matthew 10:17); Luke 16:29²⁹Abraham saith unto him, They have Moses and the prophets; let them hear them. (Luke 16:29). As a matter of fact, however, the Hagiographa, or “Holy Writings,” which composed the third part of the Jewish Scriptures (see note on Luke 24:44⁴⁴And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 24:44), #789) was not read in the synagogue.

The “ruler of the synagogue” occupied a very important position. In the temple synagogue he was the third officer in rank; the first officer being the high priest, and the second the chief of the priests. In provincial synagogues the “ruler” was supreme. No one was eligible to this office until he had a certificate from the Great Sanhedrim that he possessed the requisite qualifications. His election, however, was by the members of the synagogue. It was his duty to supervise all matters connected with worship.

Sometimes this office is mentioned in the singular number, as if there were but one ruler to the synagogue. See Mark 5:35-36,38³⁵While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? ³⁶As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. (Mark 5:35‑36)
³⁸And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. (Mark 5:38); Luke 8:49; 13:14⁴⁹While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. (Luke 8:49)
¹⁴And 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). At other times the plural form is used, as in the text. See 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). The idea of plurality is also implied in the expression, “a ruler of the synagogue” (Luke 8:41⁴¹And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: (Luke 8:41)) and in the words “chief ruler” (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)). Neander suggests that “we must make the limitation, that in smaller places an individual, as in larger towns a plurality, stood at the head of the synagogue. It is most probable that, although all presbyters were called ἀρχισυνάγωγοι yet one who acted as president was distinguished by the title of ἀρχισυνάγωγος as primus inter pares” (Planting and Raining, Edition Bohn, vol.1, p. 36, note). Thus the “rulers” would be the mine as the “elders” mentioned in 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) and elsewhere. Some suppose them to be identical with the local Sanhedrin). See note on Matthew 10:17¹⁷But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; (Matthew 10:17) (#656).