Was the synagogue a "proto-church"?

[Tim]

I am unsure what to make of the synagogue that existed in the time of Jesus and Paul. I don't think it was a part of God's command to Israel on how they were to worship. But there were Jews who didn't live in Jerusalem where the temple was (I think I have my facts straight), and they wanted to meet for teaching and worship.

Was the Jewish synagogue disobedience or acceptable to God?

Did it somehow provide a "bridge" to the NT church (although many didn't accept Christ)?

 

[Matthias]

I am unsure what to make of the synagogue that existed in the time of Jesus and Paul. I don't think it was a part of God's command to Israel on how they were to worship. But there were Jews who didn't live in Jerusalem where the temple was (I think I have my facts straight), and they wanted to meet for teaching and worship.

Was the Jewish synagogue disobedience or acceptable to God?

Did it somehow provide a "bridge" to the NT church (although many didn't accept Christ)?

Here is an excerpt from "History of the Christian Church" Vol 1 Chapter 9 - The synagogue - By Philip Schaff. I dont know if it answers your question but it has some intersting information. The entire 8 volumes can be found online at HISTORY OF THE CHRISTIAN CHURCH*


THE SYNAGOGUE
As the Christian Church rests historically on the Jewish Church, so Christian worship and the congregational organization rest on that of the synagogue, and cannot be well understood without it.

The synagogue was and is still an institution of immense conservative power. It was the local centre of the religious and social life of the Jews, as the temple of Jerusalem was the centre of their national life. It was a school as well as a church, and the nursery and guardian of all that is peculiar in this peculiar people. It dates probably from the age of the captivity and of Ezra.641 It was fully organized at the time of Christ and the apostles, and used by them as a basis of their public instruction.642 It survived the temple, and continues to this day unaltered in its essential features, the chief nursery and protection of the Jewish nationality and religion.643

The term "synagogue" (like our word church) signifies first the congregation, then also the building where the congregation meet for public worship.644 Every town, however small, had a synagogue, or at least a place of prayer in a private house or in the open air (usually near a river or the sea-shore, on account of the ceremonial washings). Ten men were sufficient to constitute a religious assembly. "Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath."645 To erect a synagogue was considered a work of piety and public usefulness.646 In large cities, as Alexandria and Rome, there were many; in Jerusalem, about four hundred for the various sects and the Hellenists from different countries.647

1. The building was a plain, rectangular ball of no peculiar style of architecture, and in its inner arrangement somewhat resembling the Tabernacle and the Temple. It had benches, the higher ones ("the uppermost seats") for the elders and richer members,648 a reading-desk or pulpit, and a wooden ark or closet for the sacred rolls (called "Copheret" or Mercy Seat, also "Aaron"). The last corresponded to the Holy of Holies in the Tabernacle and the Temple. A sacred light was kept burning as a symbol of the divine law, in imitation of the light in the Temple, but there is no mention made of it in the Talmud. Other lamps were brought in by devout worshippers at the beginning of the Sabbath (Friday evening). Alms-boxes were provided near the door, as in the Temple, one for the poor in Jerusalem, another for local charities. Paul imitated the example by collecting alms for the poor Christians in Jerusalem.

There was no artistic (except vegetable) ornamentation; for the second commandment strictly forbids all images of the Deity as idolatrous. In this, as in many other respects, the Mohammedan mosque, with its severe iconoclastic simplicity, is a second edition of the synagogue. The building was erected on the most elevated spot of the neighborhood, and no house was allowed to overtop it. In the absence of a commanding site, a tall pole from the roof rendered it conspicuous.649

2. Organization.—Every synagogue had a president,650 a number of elders (Zekenim) equal in rank,651 a reader and interpreter,652 one or more envoys or clerks, called "messengers" (Sheliach),653 and a sexton or beadle (Chazzan) for the humbler mechanical services.654 There were also deacons (Gabae zedaka) for the collection of alms in money and produce. Ten or more wealthy men at leisure, called Batlanim, represented the congregation at every service. Each synagogue formed an independent republic, but kept up a regular correspondence with other synagogues. It was also a civil and religious court, and had power to excommunicate and to scourge offenders.655

3. Worship.—It was simple, but rather long, and embraced three elements, devotional, didactic, and ritualistic. It included prayer, song, reading, and exposition of the Scripture, the rite of circumcision, and ceremonial washings. The bloody sacrifices were confined to the temple and ceased with its destruction; they were fulfilled in the eternal sacrifice on the cross. The prayers and songs were chiefly taken from the Psalter, which may be called the first liturgy and hymn book.

The opening prayer was called the Shema or Keriath Shema, and consisted of two introductory benedictions, the reading of the Ten Commandments (afterward abandoned) and several sections of the Pentateuch, namely, Deut. 6:4–9; 11:13–21; Num. 15:37–41. Then followed the eighteen prayers and benedictions (Berachoth). This is one of them: "Bestow peace, happiness, blessing, grace, mercy, and compassion upon us and upon the whole of Israel, thy people. Our Father, bless us all unitedly with the light of thy countenance, for in the light of thy countenance didst thou give to us, O Lord our God, the law of life, lovingkindness, justice, blessing, compassion, life, and peace. May it please thee to bless thy people lsrael at all times, and in every moment, with peace. Blessed art thou, O Lord, who blessest thy people Israel with peace." These benedictions are traced in the Mishna to the one hundred and twenty elders of the Great Synagogue. They were no doubt of gradual growth, some dating from the Maccabean struggles, some from the Roman ascendancy. The prayers were offered by a reader, and the congregation responded "Amen." This custom passed into the Christian church.656

The didactic and homiletical part of worship was based on the Hebrew Scriptures. A lesson from the Law (called parasha),657 and one from the Prophets (haphthara) were read in the original,658 and followed by a paraphrase or commentary and homily (midrash) in the vernacular Aramaic or Greek. A benediction and the "Amen" of the people closed the service.

As there was no proper priesthood outside of Jerusalem, any Jew of age might get up to read the lessons, offer prayer, and address the congregation. Jesus and the apostles availed themselves of this democratic privilege to preach the gospel, as the fulfilment of the law and the prophets.659 The strong didactic element which distinguished this service from all heathen forms of worship, had the effect of familiarizing the Jews of all grades, even down to the servant-girls, with their religion, and raising them far above the heathen. At the same time it attracted proselytes who longed for a purer and more spiritual worship.

The days of public service were the Sabbath, Monday, and Thursday; the hours of prayer the third (9 a.m.), the sixth (noon), and the ninth (3 p.m.).660

The sexes were divided by a low wall or screen, the men on the one side, the women on the other, as they are still in the East (and in some parts of Europe). The people stood during prayer with their faces turned to Jerusalem.

 

[discipulo]

Hello Tim

Yes it is difficult to imagine, even more to fully understand, Peter and John going together to the Temple for the hour of prayer, ACTS 3:1.
James D. G. Dunn in 1991 wrote The Partings of the Ways between Christianity and Judaism and their Significance for the Character of Christianity. London: SCM Press. ISBN 0-334-02508-7.
My wife read it and told me it had a lot of interesting approaches to the question.
Please keep in mind that Dunn, like N. T. Wright, is a proponents of the New Perspective(s) on Paul, coming close to denying Sola Fide.
And Luther clearly warned that Justification is The doctrine by which the Church stands or falls.
Yet Dunn surely has some good things to think about.
Hope this will be useful.

Discipulo (Disciple in Portuguese)

 

[Pergamum]

As there was no proper priesthood outside of Jerusalem, any Jew of age might get up to read the lessons, offer prayer, and address the congregation. Jesus and the apostles availed themselves of this democratic privilege to preach the gospel, as the fulfilment of the law and the prophets.

Is there verification from other sources about this?

And if the synagogue is a proto-church and just anyone could deliver a word, does this have any implications for lay-person involvement in our churches today?

 

[Tim]

Here is an excerpt from "History of the Christian Church" Vol 1 Chapter 9 - The synagogue - By Philip Schaff. I dont know if it answers your question but it has some intersting information. The entire 8 volumes can be found online at HISTORY OF THE CHRISTIAN CHURCH*

Thanks for finding this, Jeffrey. For the benefit of everyone, I have included below the references for that section. Sorry that the Greek/Hebrew fonts don't come out.

641 The Jewish tradition traces it back to the schools of the prophets, and even to patriarchal times, by far-fetched interpretations of Gen. 25:27 Judg. 5:9; Isa. 1:13, etc.

642 Comp. § 17, p. 152.

643 "Bei dem Untergang aller Institutionen,"says Dr. Zunz (l.c. p. 1), " blieb die Synagoge als einziger Träger ihrer Nationalität; dorthin floh ihr Glauben und von dorther empfingen sie Belehrug für ihren irdischen Wandel, Kraft zur Ausdauer in unerhörten Leiden und Hoffnung auf eine künftige Morgenröthe der Freiheit. Der öffentliche Gottesdienst der Synagoge ward das Panier jüdischer Nationalität, die Aegide des jüdischen Glaubens."

644 sunagwghv, often in the Septuagint (130 times as translation of hd[e , 25 times for lh;q;; in the Greek Test. (Matt. 4:23; Mark 1:21; Luke 4:15; 12:11; Acts 9:2; 13:43, etc.; of a Christian congregation, James 2:2); also in Philo and Josephus; sometimes sunagwvgion (Philo), sabbatei'on (Josephus), proseukthvrion (Philo), proseuchv house of prayer, oratory (Acts 16:13 and Josephus); also ejkklhsiva. Hebrew designations: hd;][e‚ lh;q;‚ rWBxI‚ rb,j,‚ dl'w" tyBe‚ tL;pIT] tBe ‚ ts,n,K]h' tyBe .

645 Acts 15:21.

646 Luke 7:5.

647 Acts 6:9. The number of synagogues in Jerusalem is variously stated from 394 to 480.

648 Matt. 23:6; comp. James 2:2, 3. In the synagogue of Alexandria there were seventy-one golden chairs, according to the number of members of the Sanhedrin. The prwtokaqedrivai were near the ark, the place of honor.

649 Ruins of eleven or more ancient synagogues still exist in Palestine (all in Galilee) at Tell-Hum (Capernaum), Kerazeh (Chorazin), Meiron, Irbid (Arbela), Kasyun, Umm el-’Amud, Nebratein, two at Kefr-Birim, two at el-Jish (Giscala). See Palest. Explor. Quart. Statement for July, 1878.

650 The ajrcisunavgwgo"(ts,n<<,K]h' val), Luke 8:49; 13:14; Mark 5:36, 33; Acts 18:8, 17; or ajrcwn th'" sunagwgh'",Luke 8:41; or a[rcwn, Matt. 9:18. He was simply primus inter pares; hence, several ajrcisunavgwgoi appear in one and the same synagogue, Luke 13:14; Mark 5:22; Acts 13:15; 18:17. In smaller towns there was but one.

651 presbuvteroi (!ynIqez]).

652 After the Babylonian captivity an interpreter (Methurgeman) was usually employed to translate the Hebrew lesson into the Chaldee or Greek, or other vernacular languages.

653 ajpovstoloi, a[ggeloi (rWBxi h'ylivi ). Not to be confounded with the angels in the Apocalypse.

654 uJphrevth" (wZj'), Luke 4:20

655 Matt. 10:17; 23:34; Luke 12:11; 21:12; John 9:34; 16:2; Acts 22:19; 26:11. The Chazzan had to administer the corporal punishment.

656 1 Cor. 14:16. The responsive element is the popular feature in a liturgy, and has been wisely preserved in the Anglican Church.

657 The Thorah was divided into 154 sections, and read through in three years, afterwards in 54 sections for one year.

658 The ajnagnwsi" tou' novmou kai; tw'n profhtw'n, Acts 13:15.

659 Luke 4:17-20; 13:54; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8. Paul and Barnabas were requested by the rulers of the synagogue at Antioch in Pisidia to speak after the reading of the law and the prophets (Acts 13:15).

660 Comp. Ps. 55:18; Dan. 7:11; Acts 2:15; 3:1; 10:30. These hours of devotion are respectively called Shacharith, Minchah, and’Arabith.

Pergy, you ask an important question, and I can see that you recognize the potential for bringing in the RPW issue to this question:

And if the synagogue is a proto-church and just anyone could deliver a word, does this have any implications for lay-person involvement in our churches today?

Let me therefore expand on the purpose of my post:

1. I see that the tabernacle worship was regulated;
2. I see that the temple worship was regulated;
3. But I don't see that the synagogue worship was regulated.

Nevertheless, Jesus and (some of) the apostles seemed to attend the synagogue, so it would appear to have some example to us as Christians. The question is, to what extent?

 

[timmopussycat]

Pergy, you ask an important question, and I can see that you recognize the potential for bringing in the RPW issue to this question:

And if the synagogue is a proto-church and just anyone could deliver a word, does this have any implications for lay-person involvement in our churches today?

Let me therefore expand on the purpose of my post:

1. I see that the tabernacle worship was regulated;
2. I see that the temple worship was regulated;
3. But I don't see that the synagogue worship was regulated.

Nevertheless, Jesus and (some of) the apostles seemed to attend the synagogue, so it would appear to have some example to us as Christians. The question is, to what extent?

I would say the synogogue's practice in this area has little or no direct relevance to Christians for the NT gives specific teaching on how Christian assemblies are to teach. If someone "charismatically gifted" with a teaching or prophecy, he or she may share it, if such individuals are not present, the Lord has ordained individuals with teaching gifts for the church and they exercise their ministries.

 

[Tim]

You are right that the NT does prescribe and regulate our corporate practices. Would you then say that their is no organic connection whatsoever between the synagogue and the apostolic (and onward) church?

 

[Contra_Mundum]

They can call it "far-fetched" if they wish, the notion that there were local meetings prior to the exile.

I think the idea they were unknown is far-fetched. I'll make three points:

1) Ps. 74 speaks of sore trials upon Israel, and v8 "They said to themselves, "We will utterly subdue them"; they burned all the meeting places of God in the land."
What were these?

2) What of passages like Lev.23?
Lev 23:3 Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.
Lev 23:7 On the first day you shall have a holy convocation; you shall not do any ordinary work.
And there are several others in that passage.

The second reference above is to gathering during the Passover feast. No difference in language to the former, that references a regular Sabbath. What was this "convocation"? The word means "a public meeting."

3) A good RPW answer to what would be permissible at such a gathering would be: to read the law and teach it (chiefly by the priests and prophets who walked among the people) and do whatever prescribed worship acts might not be necessarily done only at the Tabernacle/Temple.

So, I think there are obvious connections OT/syn. and NT church assembly.

 

[Jon Lake]

They can call it "far-fetched" if they wish, the notion that there were local meetings prior to the exile.

I think the idea they were unknown is far-fetched. I'll make three points:

1) Ps. 74 speaks of sore trials upon Israel, and v8 "They said to themselves, "We will utterly subdue them"; they burned all the meeting places of God in the land."
What were these?

2) What of passages like Lev.23?
Lev 23:3 Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.
Lev 23:7 On the first day you shall have a holy convocation; you shall not do any ordinary work.
And there are several others in that passage.

The second reference above is to gathering during the Passover feast. No difference in language to the former, that references a regular Sabbath. What was this "convocation"? The word means "a public meeting."

3) A good RPW answer to what would be permissible at such a gathering would be: to read the law and teach it (chiefly by the priests and prophets who walked among the people) and do whatever prescribed worship acts might not be necessarily done only at the Tabernacle/Temple.

So, I think there are obvious connections OT/syn. and NT church assembly.

What Bruce said.

 

[timmopussycat]

You are right that the NT does prescribe and regulate our corporate practices. Would you then say that their is no organic connection whatsoever between the synagogue and the apostolic (and onward) church?

If you are replying to my post, I would say there is a connection in that the Apostles echoed elements of the synogogue when they found themselves organizing churches, but the connection is neither direct nor organic but mediated through the Holy Spirit by the Apostles.