Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And, when you pray, you are not to behave as hypocrites do. They like to pray standing in the Synagogues and at the corners of the streets, that they may be seen by men. There, I tell you, is their reward!
Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
Going to his own part of the country, he taught the people in their Synagogue in such a manner that they were deeply impressed. "Where did he get this wisdom?" they said, "and the miracles?
and like to have the place of honor at dinner, and the best seats in the Synagogues,
When the Sabbath came, he began to teach in the Synagogue; and the people, as they listened, were deeply impressed. "Where did he get this?" they said, "and what is this wisdom that has been given him? and these miracles which he is doing?
And, whenever you stand up to pray, forgive any grievance that you have against any one, that your Father who is in Heaven also may forgive you your offenses."
See to yourselves! They will betray you to courts of law; and you will be taken to Synagogues and beaten; and you will be brought up before governors and kings for my sake, that you may bear witness before them.
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
"For he is devoted to our nation, and himself built our Synagogue for us."
The Pharisee stood forward and began praying to himself in this way--'O God, I thank thee that I am not like other men-- thieves, rogues, adulterers--or even like this tax-gatherer.
Meanwhile the tax-gatherer stood at a distance, not venturing even 'to raise his eyes to Heaven'; but he kept striking his breast and saying 'O God, have mercy on me, a sinner.'
His parents spoke in this way because they were afraid of the Jews; for the Jews had already agreed that, if any one should acknowledge Jesus as the Christ, he should be expelled from their synagogues.
Yet for all this, even among the leading men there were many who came to believe in Jesus; but, on account of the Pharisees, they did not acknowledge it, for fear that they should be expelled from their Synagogues;
They will expel you from their Synagogues; indeed the time is coming when any one who kills you will think that he is making an offering to God.
"For my part," answered Jesus, "I have spoken to all the world openly. I always taught in some Synagogue, or in the Temple Courts, places where all the Jews assemble, and I never spoke of anything in secret.
But some members of the Synagogue known as that of Libertines, Cyrenians, Alexandrians, and Visitors from Cilicia and Roman Asia, were roused to action and began disputing with Stephen;
On reaching Salamis, they began to tell the Message of God in the Jewish Synagogues; and they had John with them as an assistant.
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
The people of Jerusalem and their leading men, failing to recognize Jesus, and not understanding the utterances of the Prophets that are read every Sabbath, fulfilled them by condemning him.
On the following Sabbath, almost all the city gathered to hear God's Message.
The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish Synagogue, and spoke in such a way that a great number of both Jews and Greeks believed in Christ.
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
And, following his usual custom, Paul joined them, and for three Sabbaths addressed them, drawing his arguments from the Scriptures. He laid before them and explained that the Christ must undergo suffering and rise from the dead; and "It is this man," he declared, "who is the Christ--this Jesus about whom I am telling you." read more. Some of the people were convinced, and threw in their lot with Paul and Silas, as did also a large body of Greeks who were accustomed to join in the Jewish services, and a great number of women belonging to the leading families.
That very night the Brethren sent Paul and Silas off to Beroea; and on reaching that place, they went to the Jewish Synagogue.
Every Sabbath Paul gave addresses in the Synagogue, trying to convince both Jews and Greeks.
This man began to speak out fearlessly in the Synagogue; and when Priscilla and Aquila heard him, they took him home and explained the Cause of God to him more carefully still.
Paul went to the Synagogue there, and for three months spoke out fearlessly, giving addresses and trying to convince his hearers, about the kingdom of God.
'Lord,' I answered, 'these people know that I used to imprison and scourge, in Synagogue after Synagogue, those who believed in you;
Time after time, in every Synagogue, I tried by punishments to force them to blaspheme. So frantic was I against them, that I pursued them even to towns beyond our borders.
Can it be that there is not one man among you wise enough to decide between two of his Brothers?
You possess endurance, and have borne much for my Name, and have never grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/tcv'>17:1,17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. "Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,' may 'open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Ne 8:4,8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence 'the eyes of all them that are in the synagogue' may 'be fastened' on him who speaks (Lu 4:20); the 'chief seats' (Mt 23:6) which were appropriated to the 'ruler' or 'rulers' of the synagogue, according as its organization may have been more or less complete;", these were features common to all the synagogues.
Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted, (1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Lu 4:15,22; Ac 13:14.)
The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Mt 10:17; Mr 5:22; Lu 12:11; 21:12; Ac 13:15; 22:19); also as public schools.
The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.
Christ and his disciples frequently taught in the synagogues (Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17/2/type/tcv'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
Going to his own part of the country, he taught the people in their Synagogue in such a manner that they were deeply impressed. "Where did he get this wisdom?" they said, "and the miracles?
and like to have the place of honor at dinner, and the best seats in the Synagogues,
And one of the Presidents of the Synagogue, whose name was Jaeirus, came and, as soon as he saw Jesus, threw himself at his feet with repeated entreaties.
When the Sabbath came, he began to teach in the Synagogue; and the people, as they listened, were deeply impressed. "Where did he get this?" they said, "and what is this wisdom that has been given him? and these miracles which he is doing?
And he began to teach in their Synagogues, and was honored by every one.
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
All who were present spoke well of him, and were astonished at the beautiful words that fell from his lips. "Is not he Joseph's son?" they asked.
Whenever they take you before the Synagogue Courts or the magistrates or other authorities, do not be anxious as to how you will defend yourselves, or what your defense will be, or what you will say;
Before all this, they will lay hands on you and persecute you, and they will betray you to Synagogues and put you in prison, when you will be brought before kings and governors for the sake of my Name.
His parents spoke in this way because they were afraid of the Jews; for the Jews had already agreed that, if any one should acknowledge Jesus as the Christ, he should be expelled from their synagogues.
Yet for all this, even among the leading men there were many who came to believe in Jesus; but, on account of the Pharisees, they did not acknowledge it, for fear that they should be expelled from their Synagogues;
They will expel you from their Synagogues; indeed the time is coming when any one who kills you will think that he is making an offering to God.
"For my part," answered Jesus, "I have spoken to all the world openly. I always taught in some Synagogue, or in the Temple Courts, places where all the Jews assemble, and I never spoke of anything in secret.
And at once began in the Synagogues to proclaim Jesus as the Son of God.
On reaching Salamis, they began to tell the Message of God in the Jewish Synagogues; and they had John with them as an assistant.
On reaching Salamis, they began to tell the Message of God in the Jewish Synagogues; and they had John with them as an assistant.
The others went on from Perga and arrived at Antioch in Pisidia. There they went into the Synagogue on the Sabbath and took their seats. After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
On the following Sabbath, almost all the city gathered to hear God's Message.
The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish Synagogue, and spoke in such a way that a great number of both Jews and Greeks believed in Christ.
After passing through Amphipolis and Apollonia, Paul and Silas came to Thessalonica. Here the Jews had a Synagogue; And, following his usual custom, Paul joined them, and for three Sabbaths addressed them, drawing his arguments from the Scriptures. read more. He laid before them and explained that the Christ must undergo suffering and rise from the dead; and "It is this man," he declared, "who is the Christ--this Jesus about whom I am telling you." Some of the people were convinced, and threw in their lot with Paul and Silas, as did also a large body of Greeks who were accustomed to join in the Jewish services, and a great number of women belonging to the leading families.
That very night the Brethren sent Paul and Silas off to Beroea; and on reaching that place, they went to the Jewish Synagogue.
So he argued in the Synagogue with the Jews and with those who joined in their worship, as well as daily in the public Square with those who happened to be there.
So he argued in the Synagogue with the Jews and with those who joined in their worship, as well as daily in the public Square with those who happened to be there.
Every Sabbath Paul gave addresses in the Synagogue, trying to convince both Jews and Greeks.
Every Sabbath Paul gave addresses in the Synagogue, trying to convince both Jews and Greeks.
This man began to speak out fearlessly in the Synagogue; and when Priscilla and Aquila heard him, they took him home and explained the Cause of God to him more carefully still.
Paul went to the Synagogue there, and for three months spoke out fearlessly, giving addresses and trying to convince his hearers, about the kingdom of God.
'Lord,' I answered, 'these people know that I used to imprison and scourge, in Synagogue after Synagogue, those who believed in you;
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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You have heard that to our ancestors it was said--'Thou shalt not commit murder,' and 'Whoever commits murder shall be liable to answer for it to the Court.' I, however, say to you that any one who cherishes anger against his brother shall be liable to answer for it to the Court; and whoever pours contempt upon his brother shall be liable to answer for it to the High Council, while whoever calls down curses upon him shall be liable to answer for it in the fiery Pit. read more. Therefore, when presenting your gift at the altar, if even there you remember that your brother has some grievance against you, Leave your gift there, before the altar, go and be reconciled to your brother, first, then come and present your gift. Be ready to make friends with your opponent, even when you meet him on your way to the court; for fear that he should hand you over to the judge, and the judge to his officer, and you should be thrown into prison. I tell you, you will not come out until you have paid the last penny. You have heard that it was said--'Thou shalt not commit adultery.'
Again, you have heard that to our ancestors it was said--'Thou shalt not break an oath, but thou shall keep thine oaths as a debt due to the Lord.'
Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
If your Brother does wrong, go to him and convince him of his fault when you and he are alone. If he listens to you, you have won your Brother. But, if he does not listen to you, take with you one or two others, so that 'on the evidence of two or three witnesses, every word may be put beyond dispute.' read more. If he refuses to listen to them, speak to the Church; and, if he also refuses to listen to the Church, treat him as you would a Gentile or a tax-gatherer. I tell you, all that you forbid on earth will be held in Heaven to be forbidden, and all that you allow on earth will be held in Heaven to be allowed.
and like to have the place of honor at dinner, and the best seats in the Synagogues,
(For the Pharisees, and indeed all strict Jews, will not eat without first scrupulously washing their hands, holding in this to the traditions of their ancestors.
See to yourselves! They will betray you to courts of law; and you will be taken to Synagogues and beaten; and you will be brought up before governors and kings for my sake, that you may bear witness before them.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures. The book given him was that of the Prophet Isaiah; and Jesus opened the book and found the place where it says-- read more. 'The Spirit of the Lord is upon me, For he has consecrated me to bring Good News to the poor, He has sent me to proclaim release to captives and restoration of sight to the blind, To set the oppressed at liberty, To proclaim the accepted year of the Lord.' Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
And, hearing about Jesus, he sent some Jewish Councillors to him, with the request that he would come and save his slave's life.
"For he is devoted to our nation, and himself built our Synagogue for us."
And a man named Jaeirus, who was a President of the Synagogue, came to Jesus, and threw himself at Jesus' feet, with entreaties that he would come to his house,
Before he had finished speaking, some one came from the house of the President of the Synagogue and said: "Your daughter is dead! Do not trouble the Teacher further."
Whenever they take you before the Synagogue Courts or the magistrates or other authorities, do not be anxious as to how you will defend yourselves, or what your defense will be, or what you will say;
The Pharisee stood forward and began praying to himself in this way--'O God, I thank thee that I am not like other men-- thieves, rogues, adulterers--or even like this tax-gatherer.
Before all this, they will lay hands on you and persecute you, and they will betray you to Synagogues and put you in prison, when you will be brought before kings and governors for the sake of my Name.
His parents spoke in this way because they were afraid of the Jews; for the Jews had already agreed that, if any one should acknowledge Jesus as the Christ, he should be expelled from their synagogues.
Yet for all this, even among the leading men there were many who came to believe in Jesus; but, on account of the Pharisees, they did not acknowledge it, for fear that they should be expelled from their Synagogues;
Before the Passover Festival began, Jesus knew that the time had come for him to leave the world and go to the Father. He had loved those who were his own in the world, and he loved them to the last. The Devil had already put the thought of betraying Jesus into the mind of Judas Iscariot, the son of Simon; read more. And at supper, Jesus--although knowing that the Father had put everything into his hands, and that he had come from God, and was to return to God-- Rose from his place, and, taking off his upper garments, tied a towel round his waist. He then poured some water into the basin, and began to wash the disciples' feet, and to wipe them with the towel which was tied round him. When he came to Simon Peter, Peter said: "You, Master! Are you going to wash my feet?" "You do not understand now what I am doing," replied Jesus, "but you will learn by and by." "You shall never wash my feet!" exclaimed Peter. "Unless I wash you," answered Jesus, "you have nothing in common with me." "Then, Master, not my feet only," exclaimed Simon Peter, "but also my hands and my head." "He who has bathed," replied Jesus, "has no need to wash, unless it be his feet, but is altogether clean; and you," he said to the disciples, "are clean, yet not all of you." For he knew who was going to betray him, and that was why he said 'You are not all clean.' When he had washed their feet, and had put on his upper garments and taken his place, he spoke to them again. "Do you understand what I have been doing to you?" he asked. "You yourselves call me 'the Teacher' and 'the Master', and you are right, for I am both. If I, then--'the Master' and 'the Teacher'--have washed your feet, you also ought to wash one another's feet; For I have given you an example, so that you may do just as I have done to you.
One day, as Peter and John were going up into the Temple Courts for the three o'clock Prayers, a man, who had been lame from his birth, was being carried by.
But some members of the Synagogue known as that of Libertines, Cyrenians, Alexandrians, and Visitors from Cilicia and Roman Asia, were roused to action and began disputing with Stephen;
And asked him to give him letters to the Jewish congregations at Damascus, authorizing him, if he found there any supporters of the Cause, whether men or women, to have them put in chains and brought to Jerusalem.
One afternoon, about three o'clock, he distinctly saw in a vision an angel from God come to him, and call him by name.
On the next day, while these men were on their way, just as they were nearing the town, Peter went up on the housetop about mid-day to pray.
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
On the Sabbath we went outside the gate to the river-side, where we supposed there would be a Place of Prayer; and we sat down and talked to the women who were gathered there.
And to that the High Priest himself and all the Council can testify. For I had letters of introduction from them to our fellow Jews at Damascus, and I was on my way to that place, to bring those whom I might find there prisoners to Jerusalem for punishment.
Can it be that, when one of you has a dispute with another, he dares to have his case tried before the heathen, instead of before Christ's People? Do not you know that Christ's People will try the world? And if the world is to be tried by you, are you unfit to try the most trivial cases? read more. Do not you know that we are to try angels-to say nothing of the affairs of this life? Why, then, if you have cases relating to the affairs of this life, do you set to try them men who carry no weight with the Church? To your shame I ask it. Can it be that there is not one man among you wise enough to decide between two of his Brothers? Must Brother go to law with Brother, and that, too, before unbelievers? To begin with, it is undoubtedly a loss to you to have lawsuits with one another. Why not rather let yourselves be wronged? Why not rather let yourselves be cheated? Instead of this, you wrong and cheat others yourselves-yes, even your Brothers!
Any man who keeps his head covered, when praying or preaching in public, dishonors him who is his Head;
When you meet together, as I understand, it is not possible to eat the Lord's Supper;
If you bless God with your spirit only, how can the man in the congregation who is without your gift say 'Amen' to your thanksgiving? He does not know what you are saying!
Let everything be done in a proper and orderly manner.
Accursed be any one who has no love for the Lord. THE LORD IS COMING.
Yet even if we--or if an angel from Heaven were to tell you any other 'Good News' than that which we told you, may he be accursed! We have said it before, and I repeat it now--If any one tells you a 'Good News' other than that which you received, may he be accursed!
And he it is who gave to the Church Apostles, Prophets, Missionaries, Pastors, and Teachers,
How true is that saying! When a man aspires to be a Presiding-Officer in the Church, he is ambitious for a noble task. The Presiding-Officer should be a man of blameless character; a faithful husband; living a temperate, discreet, and well-ordered life; hospitable, and a skillful teacher, read more. not addicted to drink or brawling, but of a forbearing and peaceable disposition, and not a lover of money; he should be a man who rules his own household well, and whose children are kept under control and are well-behaved. If a man does not know how to rule his own household, how can he take charge of the Church of God? The Presiding-Officer should not be a recent convert, that he may not be blinded by pride and fall under the same condemnation as the Devil. He should also be well spoken of by outsiders, that he may not incur censure and so fall into the snares of the Devil.
Yes, and confessedly wonderful are the deep truths of our religion; for-- 'He was revealed in our nature, pronounced righteous in spirit, seen by angels, proclaimed among the Gentiles, believed on in the world, taken up into glory.'
Those Officers of the Church who fill their office well should be held deserving of especial consideration, particularly those whose work lies in preaching and teaching.
They are to be men of irreproachable character, who are faithful husbands, whose children are Christians and have never been charged with dissolute conduct or have been unruly. For a Presiding-Officer, as God's steward, ought to be a man of irreproachable character; not self-willed or quick-tempered, nor addicted to drink or to brawling or to questionable money-making. read more. On the contrary, he should be hospitable, eager for the right discreet, upright, a man of holy life and capable of self-restraint, who holds doctrine that can be relied on as being in accordance with the accepted Teaching; so that he may be able to encourage others by sound teaching, as well as to refute our opponents.
Therefore rebuke them sharply, so that they may be sound in the Faith,
let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water.
Do not forget your Leaders, the men who told you God's Message. Recall the close of their lives, and imitate their faith.
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes,
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes, And you are deferential to the man who is wearing grand clothes, and say--"There is a good seat for you here," but to the poor man--"You must stand; or sit down there by my footstool,"
I fell into a trance on the Lord's Day, and I heard behind me a loud voice, like the blast of a trumpet.
the mystic meaning of the seven stars which you saw in my right hand, and the seven golden lamps. The seven stars are the Angels of the seven Churches, and the seven lamps are the seven Churches.
To the Angel of the Church in Ephesus write:-- "These are the words of him who holds the seven stars in his right hand, and walks among the seven golden lamps:--
I know your persecution and your poverty--yet you are rich! I know, too, the slander that come from those who declare that they are Jews, though they are not, but are a Congregation of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus went all through Galilee, teaching in their Synagogues, proclaiming the Good News of the Kingdom, and curing every kind of disease and every kind of sickness among the people;
And Jesus went all through Galilee, teaching in their Synagogues, proclaiming the Good News of the Kingdom, and curing every kind of disease and every kind of sickness among the people;
Therefore, when you do acts of charity, do not have a trumpet blown in front of you, as hypocrites do in the Synagogues and in the streets, that they may be praised by others. There, I tell you, is their reward!
Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
All their actions are done to attract attention. They widen their phylacteries, and increase the size of their tassels,
That is why I send you Prophets, wise men, and Teachers of the Law, some of whom you will crucify and kill, and some of whom you will scourge in your Synagogues, and persecute from town to town;
And they walked into Capernaum. On the next Sabbath Jesus went into the Synagogue and began to teach.
And one of the Presidents of the Synagogue, whose name was Jaeirus, came and, as soon as he saw Jesus, threw himself at his feet with repeated entreaties.
When the Sabbath came, he began to teach in the Synagogue; and the people, as they listened, were deeply impressed. "Where did he get this?" they said, "and what is this wisdom that has been given him? and these miracles which he is doing?
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures. The book given him was that of the Prophet Isaiah; and Jesus opened the book and found the place where it says-- read more. 'The Spirit of the Lord is upon me, For he has consecrated me to bring Good News to the poor, He has sent me to proclaim release to captives and restoration of sight to the blind, To set the oppressed at liberty, To proclaim the accepted year of the Lord.' Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
And a man named Jaeirus, who was a President of the Synagogue, came to Jesus, and threw himself at Jesus' feet, with entreaties that he would come to his house,
But the President of the Synagogue, indignant that Jesus had worked the cure on the Sabbath, interposed and said to the people: "There are six days on which work ought to be done; come to be cured on one of those, and not on the Sabbath."
"Where is this man going," the Jews asked one another, "that we shall not find him? Will he go to our countrymen abroad, and teach foreigners?
But some members of the Synagogue known as that of Libertines, Cyrenians, Alexandrians, and Visitors from Cilicia and Roman Asia, were roused to action and began disputing with Stephen;
And asked him to give him letters to the Jewish congregations at Damascus, authorizing him, if he found there any supporters of the Cause, whether men or women, to have them put in chains and brought to Jerusalem.
On reaching Salamis, they began to tell the Message of God in the Jewish Synagogues; and they had John with them as an assistant.
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
On the Sabbath we went outside the gate to the river-side, where we supposed there would be a Place of Prayer; and we sat down and talked to the women who were gathered there.
If you bless God with your spirit only, how can the man in the congregation who is without your gift say 'Amen' to your thanksgiving? He does not know what you are saying!
James, a Servant of God and of the Lord Jesus Christ, greets The Twelve Tribes that are living abroad.
I know your persecution and your poverty--yet you are rich! I know, too, the slander that come from those who declare that they are Jews, though they are not, but are a Congregation of Satan.
Listen, I give some of the Congregation of Satan, the men who declare that they are Jews, though they are not, but are lying----I will make them 'come and bow down at your feet,' and they shall learn that I loved you.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? 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, Neh. 9.
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. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre 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 Ac 13:15 that if any one 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. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 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 Ac 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, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 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 afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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And Jesus went all through Galilee, teaching in their Synagogues, proclaiming the Good News of the Kingdom, and curing every kind of disease and every kind of sickness among the people;
Therefore, when you do acts of charity, do not have a trumpet blown in front of you, as hypocrites do in the Synagogues and in the streets, that they may be praised by others. There, I tell you, is their reward!
And, when you pray, you are not to behave as hypocrites do. They like to pray standing in the Synagogues and at the corners of the streets, that they may be seen by men. There, I tell you, is their reward!
Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
and like to have the place of honor at dinner, and the best seats in the Synagogues,
And one of the Presidents of the Synagogue, whose name was Jaeirus, came and, as soon as he saw Jesus, threw himself at his feet with repeated entreaties.
Before he had finished speaking, some people from the house of the President of the Synagogue came and said: "Your daughter is dead! Why should you trouble the Teacher further?" But Jesus, overhearing what they were saying, said to the President of the Synagogue: "Do not be afraid; only have faith."
Presently they reached the President's house, where Jesus saw a scene of confusion--people weeping and wailing incessantly.
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
And, hearing about Jesus, he sent some Jewish Councillors to him, with the request that he would come and save his slave's life.
"For he is devoted to our nation, and himself built our Synagogue for us."
Before he had finished speaking, some one came from the house of the President of the Synagogue and said: "Your daughter is dead! Do not trouble the Teacher further."
But the President of the Synagogue, indignant that Jesus had worked the cure on the Sabbath, interposed and said to the people: "There are six days on which work ought to be done; come to be cured on one of those, and not on the Sabbath."
His parents spoke in this way because they were afraid of the Jews; for the Jews had already agreed that, if any one should acknowledge Jesus as the Christ, he should be expelled from their synagogues.
"You," they retorted, "were born totally depraved; and are you trying to teach us?" So they expelled him. Jesus heard of their having put him out; and, when he had found the man, he asked: "Do you believe in the Son of Man?" read more. "Tell me who he is, Sir," he replied, "so that I may believe in him." "Not only have you seen him," said Jesus; "but it is he who is now speaking to you." "Then, Sir, I do believe," said the man, bowing to the ground before him;
Yet for all this, even among the leading men there were many who came to believe in Jesus; but, on account of the Pharisees, they did not acknowledge it, for fear that they should be expelled from their Synagogues; For they valued honor from men more than honor from God.
They will expel you from their Synagogues; indeed the time is coming when any one who kills you will think that he is making an offering to God.
"Take him yourselves," said Pilate, "and try him by your own Law." "We have no power to put any one to death," the Jews replied- -
And at once began in the Synagogues to proclaim Jesus as the Son of God.
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
But the sight of the crowds of people filled the minds of the Jews with jealousy, and they kept contradicting Paul's statements in violent language.
Every Sabbath Paul gave addresses in the Synagogue, trying to convince both Jews and Greeks.
Crispus, the President of the Synagogue, came to believe in the Lord, and so did all his household; and many of the Corinthians, as they listened to Paul, became believers in Christ and were baptized.
Then they all set upon Sosthenes, the President of the Synagogue, and beat him in front of the Bench, but Gallio did not trouble himself about any of these things.
They put into Ephesus, and there Paul, leaving his companions, went into the Synagogue and addressed the Jews.
Paul went to the Synagogue there, and for three months spoke out fearlessly, giving addresses and trying to convince his hearers, about the kingdom of God.
'Lord,' I answered, 'these people know that I used to imprison and scourge, in Synagogue after Synagogue, those who believed in you;
Five times I received at the hands of the Jews forty lashes, all but one.
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes, And you are deferential to the man who is wearing grand clothes, and say--"There is a good seat for you here," but to the poor man--"You must stand; or sit down there by my footstool,"
I know your persecution and your poverty--yet you are rich! I know, too, the slander that come from those who declare that they are Jews, though they are not, but are a Congregation of Satan.
Listen, I give some of the Congregation of Satan, the men who declare that they are Jews, though they are not, but are lying----I will make them 'come and bow down at your feet,' and they shall learn that I loved you.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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Be on your guard against your fellow men, for they will betray you to courts of law, and scourge you in their Synagogues;
and like to have the place of honor at dinner, and the best seats in the Synagogues,
See to yourselves! They will betray you to courts of law; and you will be taken to Synagogues and beaten; and you will be brought up before governors and kings for my sake, that you may bear witness before them.
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
And, hearing about Jesus, he sent some Jewish Councillors to him, with the request that he would come and save his slave's life.
"For he is devoted to our nation, and himself built our Synagogue for us."
And a man named Jaeirus, who was a President of the Synagogue, came to Jesus, and threw himself at Jesus' feet, with entreaties that he would come to his house,
Before he had finished speaking, some one came from the house of the President of the Synagogue and said: "Your daughter is dead! Do not trouble the Teacher further."
One day Jesus was at a certain place praying, and, when he had finished, one of his disciples said to him: "Master, teach us to pray, as John taught his disciples."
But the President of the Synagogue, indignant that Jesus had worked the cure on the Sabbath, interposed and said to the people: "There are six days on which work ought to be done; come to be cured on one of those, and not on the Sabbath."
The Pharisee stood forward and began praying to himself in this way--'O God, I thank thee that I am not like other men-- thieves, rogues, adulterers--or even like this tax-gatherer.
Before the Passover Festival began, Jesus knew that the time had come for him to leave the world and go to the Father. He had loved those who were his own in the world, and he loved them to the last. The Devil had already put the thought of betraying Jesus into the mind of Judas Iscariot, the son of Simon; read more. And at supper, Jesus--although knowing that the Father had put everything into his hands, and that he had come from God, and was to return to God-- Rose from his place, and, taking off his upper garments, tied a towel round his waist. He then poured some water into the basin, and began to wash the disciples' feet, and to wipe them with the towel which was tied round him. When he came to Simon Peter, Peter said: "You, Master! Are you going to wash my feet?" "You do not understand now what I am doing," replied Jesus, "but you will learn by and by." "You shall never wash my feet!" exclaimed Peter. "Unless I wash you," answered Jesus, "you have nothing in common with me." "Then, Master, not my feet only," exclaimed Simon Peter, "but also my hands and my head." "He who has bathed," replied Jesus, "has no need to wash, unless it be his feet, but is altogether clean; and you," he said to the disciples, "are clean, yet not all of you." For he knew who was going to betray him, and that was why he said 'You are not all clean.' When he had washed their feet, and had put on his upper garments and taken his place, he spoke to them again. "Do you understand what I have been doing to you?" he asked. "You yourselves call me 'the Teacher' and 'the Master', and you are right, for I am both. If I, then--'the Master' and 'the Teacher'--have washed your feet, you also ought to wash one another's feet; For I have given you an example, so that you may do just as I have done to you.
One day, as Peter and John were going up into the Temple Courts for the three o'clock Prayers, a man, who had been lame from his birth, was being carried by.
One afternoon, about three o'clock, he distinctly saw in a vision an angel from God come to him, and call him by name.
On the next day, while these men were on their way, just as they were nearing the town, Peter went up on the housetop about mid-day to pray.
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
On the Sabbath we went outside the gate to the river-side, where we supposed there would be a Place of Prayer; and we sat down and talked to the women who were gathered there.
Crispus, the President of the Synagogue, came to believe in the Lord, and so did all his household; and many of the Corinthians, as they listened to Paul, became believers in Christ and were baptized.
Then they all set upon Sosthenes, the President of the Synagogue, and beat him in front of the Bench, but Gallio did not trouble himself about any of these things.
If you bless God with your spirit only, how can the man in the congregation who is without your gift say 'Amen' to your thanksgiving? He does not know what you are saying!
let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water.
Suppose a man should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes, And you are deferential to the man who is wearing grand clothes, and say--"There is a good seat for you here," but to the poor man--"You must stand; or sit down there by my footstool,"
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
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And Jesus went all through Galilee, teaching in their Synagogues, proclaiming the Good News of the Kingdom, and curing every kind of disease and every kind of sickness among the people;
and like to have the place of honor at dinner, and the best seats in the Synagogues,
And they walked into Capernaum. On the next Sabbath Jesus went into the Synagogue and began to teach.
On another occasion Jesus went in to a Synagogue, where they was a man whose hand was withered.
And one of the Presidents of the Synagogue, whose name was Jaeirus, came and, as soon as he saw Jesus, threw himself at his feet with repeated entreaties.
Before he had finished speaking, some people from the house of the President of the Synagogue came and said: "Your daughter is dead! Why should you trouble the Teacher further?" But Jesus, overhearing what they were saying, said to the President of the Synagogue: "Do not be afraid; only have faith." read more. And he allowed no one to accompany him, except Peter, James, and John, the brother of James. Presently they reached the President's house, where Jesus saw a scene of confusion--people weeping and wailing incessantly.
When the Sabbath came, he began to teach in the Synagogue; and the people, as they listened, were deeply impressed. "Where did he get this?" they said, "and what is this wisdom that has been given him? and these miracles which he is doing?
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures.
Coming to Nazareth, where he had been brought up, Jesus, as was his custom, went on the Sabbath into the Synagogue, and stood up to read the Scriptures. The book given him was that of the Prophet Isaiah; and Jesus opened the book and found the place where it says--
The book given him was that of the Prophet Isaiah; and Jesus opened the book and found the place where it says-- 'The Spirit of the Lord is upon me, For he has consecrated me to bring Good News to the poor, He has sent me to proclaim release to captives and restoration of sight to the blind, To set the oppressed at liberty, read more. To proclaim the accepted year of the Lord.' Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him,
Then, closing the book and returning it to the attendant, he sat down. The eyes of all in the Synagogue were fixed upon him, And Jesus began: "This very day this passage has been fulfilled in your hearing."
They were amazed at his teaching, because his words were spoken with authority. In the Synagogue there was a man with the spirit of a foul demon in him, who called out loudly:
On another Sabbath Jesus went into the Synagogue and taught; and there was a man there whose right hand was withered.
And a man named Jaeirus, who was a President of the Synagogue, came to Jesus, and threw himself at Jesus' feet, with entreaties that he would come to his house,
Jesus was teaching on a Sabbath in one of the Synagogues,
But the President of the Synagogue, indignant that Jesus had worked the cure on the Sabbath, interposed and said to the people: "There are six days on which work ought to be done; come to be cured on one of those, and not on the Sabbath." "You hypocrites!" the Master answered him. "Does not every one of you let his ox or his ass loose from its manger, and take it out to drink, on the Sabbath?
Yet for all this, even among the leading men there were many who came to believe in Jesus; but, on account of the Pharisees, they did not acknowledge it, for fear that they should be expelled from their Synagogues;
They will expel you from their Synagogues; indeed the time is coming when any one who kills you will think that he is making an offering to God.
They devoted themselves to the teaching of the Apostles and to the Common Life of the Church, to the Breaking of the Bread and to the Prayers.
For you, first, God raised up his Servant, and sent him to bless you, by turning each one of you from his wicked ways."
And never for a single day, either in the Temple Courts or in private houses, did they cease to teach, or to tell the Good News of Jesus, the Christ.
But some members of the Synagogue known as that of Libertines, Cyrenians, Alexandrians, and Visitors from Cilicia and Roman Asia, were roused to action and began disputing with Stephen;
On reaching Salamis, they began to tell the Message of God in the Jewish Synagogues; and they had John with them as an assistant.
The others went on from Perga and arrived at Antioch in Pisidia. There they went into the Synagogue on the Sabbath and took their seats. After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
After the reading of the Law and the Prophets, the President of the Synagogue sent them this message--"Brothers, if you have any helpful words to address to the people, now is the time to speak."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath."
And delivered the letter, the reading of which caused great rejoicing by its encouraging contents.
On the Sabbath we went outside the gate to the river-side, where we supposed there would be a Place of Prayer; and we sat down and talked to the women who were gathered there. Among them was a woman, named Lydia, belonging to Thyatira, a dealer in purple cloth, who was accustomed to join in the worship of God. The Lord touched this woman's heart, so that she gave attention to the Message delivered by Paul, read more. And, when she and her household had been baptized, she urged us to become her guests. "Since you have shown your conviction," she said, "that I really am a believer in the Lord, come and stay in my house." And she insisted on our doing so. One day, as we were on our way to the Place of Prayer, we were met by a girl possessed by a divining spirit, who made large profits for her masters by fortune-telling. This girl followed Paul and the rest of us, calling: "These men are servants of the most high God, and they are bringing you news of a way to Salvation." She had been doing this for several days, when Paul, much vexed, turned and said to the spirit within her: "In the Name of Jesus Christ I command you to leave her." That very moment the spirit left her. When her masters saw that there was no hope of further profit from her, they seized Paul and Silas, dragged them into the public square to the authorities, And took them before the Magistrates. "These men are causing a great disturbance in our town," they complained; "They are Jews, and they are teaching customs which it is not right for us, as Romans, to sanction or adopt." On this the mob rose as one man against them, and the Magistrates stripped them of their clothing and ordered them to be beaten with rods. After beating them severely, the Magistrates put them in prison, with orders to the Governor of the Jail to keep them in safe custody. On receiving so strict an order, the Governor put them into the inner cell, and secured their feet in the stocks. About midnight, while Paul and Silas were praying and singing hymns to God, and while the prisoners were listening to them,
And, following his usual custom, Paul joined them, and for three Sabbaths addressed them, drawing his arguments from the Scriptures.
Every Sabbath Paul gave addresses in the Synagogue, trying to convince both Jews and Greeks.
Some of them, however, hardened their hears and refused to believe, denouncing the Cause before the people. So Paul left them and withdrew his disciples, and gave daily addresses in the lecture-hall of Tyrannus.
Some of them, however, hardened their hears and refused to believe, denouncing the Cause before the people. So Paul left them and withdrew his disciples, and gave daily addresses in the lecture-hall of Tyrannus. This went on for two years, so that all who lived in Roman Asia, Jews and Greeks alike, heard the Lord's Message.
On the first day of the week, when we had met for the Breaking of Bread, Paul, who was intending to leave the next day, began to address those who were present, and prolonged his address till midnight.
On the first day of the week, when we had met for the Breaking of Bread, Paul, who was intending to leave the next day, began to address those who were present, and prolonged his address till midnight. There were a good many lamps in the upstairs room, where we had met;
There were a good many lamps in the upstairs room, where we had met;
There were a good many lamps in the upstairs room, where we had met; And a young man named Eutychus, sitting at the window, was gradually overcome with great drowsiness, as Paul continued his address. At last, quite overpowered by his drowsiness, he fell from the third story to the ground, and was picked up for dead.
And a young man named Eutychus, sitting at the window, was gradually overcome with great drowsiness, as Paul continued his address. At last, quite overpowered by his drowsiness, he fell from the third story to the ground, and was picked up for dead. But Paul went down, threw himself upon him, and put his arms round him. "Do not be alarmed," he said, "he is still alive."
But Paul went down, threw himself upon him, and put his arms round him. "Do not be alarmed," he said, "he is still alive." Then he went upstairs; and, after breaking and partaking of the Bread, he talked with them at great length till daybreak, and then left.
Then he went upstairs; and, after breaking and partaking of the Bread, he talked with them at great length till daybreak, and then left.
Give my greeting, also, to the Church that meets at their house, as well as to my dear friend Epaenetus, one of the first in Roman Asia to believe in Christ;
While any woman, who prays or preaches in public bare-headed, dishonors him who is her Head; for that is to make herself like one of the shameless women who shave their heads.
Still, when in union with the Lord, woman is not independent of man, or man of woman; For just as woman came from man, so man comes by means of woman; and all things come from God. read more. Judge for yourselves. Is it fitting that a woman should pray to God in public with her head uncovered? Does not nature herself teach us that, while for a man to wear his hair long is degrading to him, A woman's long hair is her glory? Her hair has been given her to serve as a covering. If, however, any one still thinks it right to contest the point-well, we have no such custom, nor have the Churches of God.
Seek this Love earnestly, and strive for spiritual gifts, above all for the gift of preaching. He who, when speaking, uses the gift of 'tongues' is speaking, not to men, but to God, for no one understands him; yet in spirit he is speaking of hidden truths. read more. But he who preaches is speaking to his fellow men words that will build up faith, and give them comfort and encouragement. He who, when speaking, uses the gift of 'tongues' builds up his own faith, while he who preaches builds up the faith of the Church. Now I want you all to speak in 'tongues,' but much more I wish that you should preach. A Preacher is of more account than he who speaks in 'tongues,' unless he interprets his words, so that the faith of the Church may be built up. This being so, Brothers, what good shall I do you, if I come to you and speak in 'tongues,' unless my words convey some revelation, or knowledge, or take the form of preaching or teaching? Even with inanimate things, such as a flute or a harp, though they produce sounds, yet unless the notes are quite distinct, how can the tune played on the flute or the harp be recognized? If the bugle sounds a doubtful call, who will prepare for battle? And so with you; unless, in using the gift of 'tongues,' you utter intelligible words, how can what you say be understood? You will be speaking to the winds! There is, for instance, a certain number of different languages in the world, and not one of them fails to convey meaning. If, however, I do not happen to know the language, I shall be a foreigner to those who speak it, and they will be foreigners to me. And so with you; since your are striving for spiritual gifts, be eager to excel in such as will build up the faith of the Church. Therefore let him who, when speaking, uses the gift of 'tongues' pray for ability to interpret them. If, when praying, I use the gift of 'tongues,' my spirit indeed prays, but my mind is a blank. What, then, is my conclusion? Simply this-I will pray with my spirit, but with my mind as well; I will sing with my spirit, but with my mind as well. If you bless God with your spirit only, how can the man in the congregation who is without your gift say 'Amen' to your thanksgiving? He does not know what you are saying! Your thanksgiving may be excellent, but the other is not helped by it. Thank God, I use the gift of 'tongues' more than any of you. But at a meeting of the Church I would rather speak five words with my mind, and so teach others, than ten thousand words when using the gift of 'tongues.' Brothers, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves men. It is said in the Law-'In strange tongues and by the lips of strangers will I speak to this people, but even then they will not listen to me, says the Lord.' Therefore the gift of the 'tongues' is intended as a sign, not for those who believe in Christ, but for those who do not, while the gift of preaching is intended as a sign, not for those who do not believe in Christ, but for those who do. So, when the whole Church meets, if all present use the gift of 'tongues,' and some men who are without the gift, or who are unbelievers, come in, will not they say that you are mad? While, if all those present use the gift of preaching, and an unbeliever, or a man without the gift, comes in, he is convinced of his sinfulness by them all, he is called to account by them all; The secrets of his heart are revealed, and then, throwing himself on his face, he will worship God, and declare 'God is indeed among you!' What do I suggest, then, Brothers? Whenever you meet for worship, each of you comes, either with a hymn, or a lesson, or a revelation, or the gift of 'tongues,' or the interpretation of them; let everything be directed to the building up of faith. If any of you use the gift of 'tongues,' not more than two, or at the most three, should do so-each speaking in his turn-and some one should interpret them. If there is no one able to interpret what is said, they should remain silent at the meeting of the Church, and speak to themselves and to God. Of preachers two or three should speak, and the rest should weigh well what is said. But, if some revelation is made to another person as he sits there, the first speaker should stop. For you can all preach in turn, so that all may learn some lesson and all receive encouragement. (The spirit that moves the preachers is within the preachers' control; For God is not a God of disorder, but of peace.) This custom prevails in all the Churches of Christ's People. At the meetings of the Church married women should remain silent, for they are not allowed to speak in public; they should take a subordinate place, as the Law itself directs. If they want information on any point, they should ask their husbands about it at home; for it is unbecoming for a married woman to speak at a meeting of the Church. What! did God's Message to the world originate with you? or did it find its way to none but you? If any one thinks that he has the gift of preaching or any other spiritual gift, let him recognize that what I am now saying to you is a command from the Lord. Any one who ignores it may be ignored. Therefore, my Brothers, strive for the gift of preaching, and yet do not forbid speaking in 'tongues.' Let everything be done in a proper and orderly manner.
But, even to this day, whenever Moses is read, a veil lies on their hearts.
Give my greeting to the Brethren at Laodicea, and to Nymphe, and to the Church that meets at her house.
And you are deferential to the man who is wearing grand clothes, and say--"There is a good seat for you here," but to the poor man--"You must stand; or sit down there by my footstool,"
To the Angel of the Church in Ephesus write:-- "These are the words of him who holds the seven stars in his right hand, and walks among the seven golden lamps:--
To the Angel of the Church in Smyrna write:-- "These are the words of him who is the First and the Last, who died, but is restored to life:-- I know your persecution and your poverty--yet you are rich! I know, too, the slander that come from those who declare that they are Jews, though they are not, but are a Congregation of Satan.
To the Angel of the Church in Pergamus write:-- "These are the words of him who holds the sharp two-edged sword:--
To the Angel of the Church in Thyatira write:-- "These are the words of the Son of God, 'whose eyes are like flaming fire, and whose feet are like brass':--
To the Angel of the Church in Sardis write:-- "These are the words of him who has the seven Spirits of God and the seven stars;--I know your life, and that men say of you that you are living, though you are dead.
To the Angel of the Church in Philadelphia write:-- "These are the words of him who is holy and true, who holds 'the Key of David, who opens and no one shall shut, and shuts and no one opens':--
Listen, I give some of the Congregation of Satan, the men who declare that they are Jews, though they are not, but are lying----I will make them 'come and bow down at your feet,' and they shall learn that I loved you.
To the Angel of the Church in Laodicaea write:-- "These are the words of the Unchanging One, 'the Witness faithful and true, the Beginning of the Creation of God':--