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The Synagogue   The synagogue is not mentioned in the pages of the Hebrew Scriptures because, it is generally agreed, they did not come into existence until the time of the captivity in the 6th century B.C. in the Persian period. Synagogues were not places of levitical worship, like the temple. There was only one temple and it was to be the place of sacrifice, incense, and levitical rituals. The synagogues arose as places where people could assemble, pray, and reflect on the teachings of the law. By the time of Christ, synagogues existed everywhere there was a Jewish community (Matt. 13:54; Mark 1:21; 6:2; Luke 4:16-17,33; 7:1,5; John 6:59; Acts 9:20; 13:5; 18:4-8; 19:8). Synagogues were buildings where people gathered to hear the reading of the law, prayers, and preaching. At the front of the building was a movable Ark, which served as a repository for the scrolls of the law and the prophets. In front of the ark and facing the congregation, were the chief seats, in which the rulers of the synagogue and learned men sat. In some cases there seems to have been a bema, or raised platform from which the Scriptures were read. The Mishnah speaks of those privileged to read in the synagogue service as "going before the Ark." When the "benedictions" or prayers were said, the person leading the congregation would lift up his hands. Most often, the reader of the Scriptures would stand while reading. Minors were not permitted to go before the Ark, though they could read while their father or teacher went before the Ark in their place. A person in ragged clothing was allowed to recite the Shema, a portion of Deuteronomy, but such a person was not allowed to read the Law or go before the Ark or lift up his hands. Those with blemished hands or dyed hands could not lift up their hands in some circumstances. This reminds us of Paul's admonition to Timothy about "lifting up holy hands without anger and disputing," (1 Timothy 2:8). Men always read the Scriptures and led the prayers in the synagogues. It was not done by women. On the morning of Sabbath days and festival days, there was a reading presented from the Law and a reading presented from the prophets. This custom is reflected in the account of Jesus in the synagogue at Nazareth and in the account of Paul in the synagogue in Antioch of Pisidia (Luke 4; Acts 13). The minister of the synagogue would take a scroll from the Ark, and hand it to the one who would read. Notice that Jesus "stood up to read, and there was delivered unto him the scroll of the prophet Isaiah," (Luke 4:16). When he finished the reading from Isaiah, "he closed the scroll and gave it back to the attendant, and sat down, and the eyes of all in the synagogue were fastened on him," (Luke 4:20). The Law and the Prophets were divided up into segments that would be read on various Sabbaths throughout the year. In the time of Christ, there was often an interpreter who spoke along with the reader. The reader would read no more than three little verses or paragraphs (different than our modern verses) from the Hebrew text, after which the interpreter would repeat that which had been read in Aramaic for the understanding of the people gathered there. This is probably what was going on in Nehemiah 8:8. It was also customary to give a blessing or benediction before and after the reading, as is reflected in Nehemiah 8:6). After the reading of the Law and the Prophets had been completed, there was often some preaching or exposition on what had been read. This seems to have been where Paul fit into the service at the synagogue in Antioch of Pisidia (Acts 13:15-16). The rulers of the synagogue, chosen from among the elders, decided who would be called upon to read, preach, and pray. It was the ruler's role to control the synagogue services, to look after the discussions, and generally to keep order. The servants of the synagogue would look after the lighting, clean the building, wield the scourge when punishment was to be meted out, and served as an elementary teachers. The synagogues came to be the neighborhood centers of community life. They were the places of instruction and the leaders of the synagogues were also served some disciplinary functions in the community. In some cases, when people offended in some serious way, they would be "put out of the synagogue," (John 9:22). The synagogue services were held on Saturdays and feast days. The order of service began with: 1. The recitation of the Shema consisting of Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41. Before and after these passages "blessings" were said in connection with the passages. 2. Next, there was a time of prayer in which "The Eighteen Benedictions" were recited. Here is the first of the eighteen: "Blessed art Thou the Lord our God, and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob; the great the mighty, and the terrible God, the most high God Who shows mercy and kindness, Who creates all things, Who remembers the pious deeds of the patriarchs, and will in love bring a redeemer to their children's children for thy name's sake, O King, Helper, Savior, and Shield! Blessed art thou, O Lord, the shield of Abraham!" 3. Next came the reading of the law and the prophets. Each was divided into 154 pericopes so that it was read through in order over a period of three years. The interpreter would interpret what was read after every few verses. 4. After the readings came the sermon, either an exposition of the law or a more devotional type talk. The ruler of the synagogue called on someone to speak. 5. Finally, there was the benediction which was pronounced by a priest and the congregation answered, "Amen." The New Testament book of James makes it clear that Jewish Christians continued to congregate, in some cases, in synagogues (James 2:2). We know that Gentile Christians often met in homes (Romans 16:3-5) and in other unspecified places. It is little wonder, then, that the form of the synagogue service influenced the form of assemblies in the ancient church to some degree.