Full Text for Discipline in the Ancient Synagog and Matt. 18 (Text)
er die Scbafe ull terweise. wi.
5ie rfcbte Cbri,ten sollen soin. sondern
auch dnnebcn den Woollen w.hr .... dass
ie die Scbafo nicbt angrelfen und mit
fnIscher Lohre verfuehren und Irrtum ein·
fllehren. - Luther.
Es i,t kein Ding. das die Leute mebr
bei der Kirche behaelt denn die gute
Predigt. - Apo/Ollie. Art. 2.+.
II the trumpet give an uncertain Bound.
who 'hall prepare himself to tbe battle!
1 Cor. L+. 8.
Published for the
E v. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PU:BLISHI NG HOUSE, St. Louis, Mo.
408 Discipline in. the Ancient Synagog and Matt. 18.
Discipline in the Ancient Synagog and Matt. 18.
By the ancient synagog is meant the synagogical institution as
it constituted its eli at the beginning of the New Testament era.
It WflS then a well-established, flourishing institution, deeply rooted
in the life of the nation. James could say of it: "Moses of old time
hath in every city them that preach him, being read in the synagogs
every Sabbath-day," Acts 15, 21.
The actual beginning of the synagog is shrouded in mystery.
However, it is generally agreed that the period of the Oaptivity fur-
nished the conditions which would most naturally lead to its genesis.
The loss of the Temple and its cult, the idolatrous environment of
a heathen land, the need for mutual encouragement, these conditions
28 well as the fact that the exiled nation to a remarkable degree
preserved its spiritual inheritance and zeal point to the probability
of the synagog's having had its rise and early development in the
Oaptivity. Ps. 74, 8: "They have burned up all the synagogs of God
in the land," is often quoted in support of the view that the synagog
existed prior to the Oal)tivity. But the words here used ('t. '\~~5o)
do not refer to the synagogs as later 8stablished. The restoration' of
the Temple and its cult temporarily halted the synagogal movement
until, with the spread of the Jewish nation and the beginning of the
Dispersion, the need for periodic meetings was revived. Undoubtedly
the activity of Ezra, particularly his insistence on the regular public
reading of the Torah, furnished the impetus for the further develop-
ment of the synagog. So much is certain that at the beginning of
our era the synagog had under the leadership of the Pharisees grown
into a popular, influential institution of immense importance to the
life of the nation. So firm a place had it won for itself in the heart
of the nation that it enabled Judaism to survive the destruction of
Jerusalem and the Temple.
Synagogs were to be found everywhere in Palestine as well as
in the Diaspora. The 480 reported for Jerusalem alone, though the
number is probably exaggerated, indicate that their actual number
was great. Each town, no matter how small, boasted a synagog, and
the larger towns possessed several. In the Diaspora they were found
in all the larger cities, as Rome, Alexandria, etc. Indeed, so en-
thusiastic was the spread of this institution that the Temple itself
did not escape its presence. According to the view of many scholars
there was a synagog in the Temple, although Edersheim is decidedly
of a different opinion. (Of. his Life and Times of Jesus, the Messiah,
App. X.)
The term synagog is fTequently met with in the New Testament,
fifty-six times. Most often it simply denotBs the building and its
services. Repeatedly it designates "a local community in its corporate
Discipline in the Ancient Synagog and Matt. 18. 409
capacity and as under religious and more 01' less civil jurisdiction"
(Encyclopedia Biblica.). In the Septuagint the word is used variously
and extensively, translating some twenty several terms. The Hebrew
equivalent was nl:l~::J, which strictly corresponds with the Greek
av"o.J'wJ'~, the English congregation, and Luther's Gemeine.
The character of the synagog, if not antipathic, was certainly
antithetic to the Temple cultus. The Temple cultus stressed ritual,
the synagog instruction. The Temple worship with its priestly pomp,
its animal sacrifices, and its incense was imposing, the synagog wor-
ship on the other hand plain and simple. The Temple demanded the
ministry of a special dass, the priesthood; the synagog was by and
of the people, the layman's church. The fact that the synagog took
over some forms of the Temple worship, as the Aaronic blessing, does
not militate against the antipodal character of these two institutions.
The people indeed yielded to the Tcmple the respect and reverence
due it traditionally, but their religious life was focused in the synagog.
Jesus and His disciples grew up in the synagog. They came from
a region where the Temple and its cult was remote, the synagog, how-
ever, neal' at hand. When Jesus entel'ed upon His public ministry,
He did not only occasionally teach and perform miracles in the
synagogs, Mark 1, 21; 6, 2; Luke 4, 16; 13, 10, but the evangelists
record that He habitually taught thel'e, Matt. 4, 23; 9,35; 13,54;
Mal'k 1, 39; Luke 4, 15. To Annas, Jesus said for His own vindica-
tion: "I spake openly to the world; I ever taught in the synagog,"
John 18,20. It was an idoal institution for itinerant teachers. With-
out the service of a regular homilist, the appointment of the sermonizer
fol' each Sabbath sel'vice was left to the discretion of the l'Uler of the
synagog. It 'was natural that Jesus should be given the opportunity
frequently to teach in the synagogs for He taught "not as the scribes,"
1fark 1, 22, and "the common people heard Him gladly," JIIIark 12, 37.
So also with Paul. In fact, the synagogs of the Diaspora furnished
Paul with an audience in many cities, and the nucleus for many of
his congregations consisted of tho God-fearing proselytes that were
gathered about each sYllagog. He preached in the synagogs of
Damascus, Cyprus, Antioch in Pisidia, Amphipolis, Berea, Athens,
Corinth, Ephesus. "He reasoned in the synagog every Sabbath,"
Acts 18,4. The Christians of many eady congregations were ,Jews.
They clung to the synagog; they conformed as closely as possible to
the venerable cultus of their fathers; they scrupulously observed the
Sabbath, the hours of prayer, the Law. Only gradually was the union
disrupted, and the Christians were no longer regarded as a sect within
Judaism. When Saul went to Damascus equipped with letters from
the high priest to the synagogs in that city authorizing the bearer
to persecute the Christians, these lettel's would have been of little use
but for the fact that the Ohristians in Damascus were members of
410 Discipline in the Ancient Synagog and Matt. 18.
the synagogs and thus under the jurisdiction of the respective synagogs
to which they belonged. As late as the fourth century Ohrysostom
upbraids his hearers in Antioch for going to the synagogs.
How mltural therefore and indeed necessary the condusion that
the fiTst Ohristian communities formed themselves on the same lines
as the synagog. It was endeared to them by sacred associations and
tender recollections. It had Ohrist's indorsement; at least He uttered
no word of criticism against it. Here was an institution whose
democratic character would appeal to all nations. Here was an in-
stitution which adequately served the requirements of religion:
it invited to the reading of the Scriptures and prayer, to exhortation
and praise. Here was an institution which for generations had proved
itself most effective in nourishing the religious life of tIle people.
How inevitable therefore the condusion that the first churches should
tend to model themselves on the pattern of the synagog! The much-
deplored poverty of information in the New Testament concerning
the constitution and organization of the primitive churches is thus
readily explained. For the early Ohristians there was little of novelty
in the constitution of their communions.
It seems that at first the church was also called synagog. Because
the church, however, adopted the name "0';"'70[0, a term with Greek
rather than Jewish associations, it has been asserted that the church
was modeled ,liter Greek institutions. But the horror with which
Jews regarded eveTYthing pagan suffices to diseredit this assertion.
Why shou1d they turn to paganism for a type of organization which
they already possessed? The influence of the Greek ",,,dr/ala was more
evident in the congregations recruited from pagans.
The similarity between the ancient synagog and even present
church forms is often striking. The services of the synagog consisted
of prayers and responses, Scripture-readings, the recital of the Sch'ma,
the creed, the serm01l, or homily, and the Aaronic blessing. As re-
gards the organization, each synagog was presided over by a ruler,
who had general oversight of the services; an interpreter to translate
the Hebrew lesson into the vernacular; an attendant, minister, who
had charge of the building and frequently taught school; a number
of elders; a number of deacons, who collected and distributed the
alms; one or more clerks, called messengers. In smallCl' communities
the attendant often was required to fill a v8riety of offices - that of
preacher, judg'e, schoolmaster, sexton. There is a familiar ring to
all of this.
Hence, with a few exceptions, authorities have asserted the in-
debtechwss of the Ohristian Ohurch to the synagog in regard to forms
of worship and constitution. A careful study of the latter cannot fail
to be of value for a better understanding of the constitution of the
primitive Ohurch. 'Ve shall inquire what light the ancient synagog
casts on chmch discipline as directed by Ohrist in Matt. 18.
Discipline in the Ancient Synagog and Matt. 18. 411
Synagogal discipline of course embraced much more than church
discipline as instituted by Ohrist. Synagogal discipline included the
administration of justice, of judgment, and of punishment. The
Jewish economy was a theocracy. A distinction between the secular
and religious is foreign to Jewish thought. The Torah was more
than a body of religious truth; it was the law-book of the land. The
scribe was not only a theologian, but also a lawyer. The officials of
the synagog were not only the leaders of the religious assembly, but
civil authorities as well. To the Jew, law and religion were one.
This practise could naturally be realized only in communities where
the population was preponderantly Jewish. Where this was not the
case, synagogal discipline was more or less restricted.
Synagogal discipline had for its object and purpose the preserva-
tion of the character of the community as a "holy congregation of the
Lord." Any attitude or action on the part of a member of the
synagog which militated against this character of the communion
was regarded as deserving of discipline. Hence the exclusion of those
who persisted in, or tried to justify, their sinful attitude or action.
This principle applies also to church discipline. The character of
the congregation as a holy people and a communion of saints is to be
safeguarded by the institution of church discipline. If this object
is kept in view, the sins properly demanding disciplinary action are
defined, i. e., sinful deeds or attitudes which are not only destructive
of the spiritual life of the guilty member, but which, if persisted in,
would lead others to sin (g'ive offense, Matt. IS, 6-10) and thus under-
mine the character of the congregation as the K ahal of the Lord.
Ohurch discipline endeavors to convince an erring brother of the
error and danger of his way not only to himself, but also to others.
The foundation of church discipline is brotherly admonition.
This ill Jewish Law was obligatory on all. The Law runs: "Thou
shalt not hate thy brother in thine heart; thou shalt in any wise
rebuke thy neighbor and not su:fl'er sin upon him." Lev. 19, 17. It
was looked upon as a difficult duty, but a duty nevertheless. This
duty was much discussed because of its difficulty. Several Rabbis at
the beginning of the second century "give strong expression to this
difficulty, one declaring that in that generation there was 110 one able
thus to reprove his fellow, another that there was no one who was
able to accept the reproof, and a third that there was no one who
knew how to administer reproof." They all agreed, however, that
"a man is bound to persist in his admonitions until the o:fl'ender
violently repulses him and positively refuses to hear him; but it
must be in all kindness and, above 811, not in a way to put him to
shame." (Moore, Judaism.) In later times Rabbis began to frown
upon this duty as inimical to humility.
The adduction of one or two witnesses was not so much in the
412 Discipline in the Ancient Synagog and Matt. 18.
interest of joint admonition as for the purpose of establishing the
declarations made by the person being admonishcd. This procedure
was synagogal practise according to Deut. 19, 15: "One witness shall
not rise up against a man for any iniquity or for any sin, in any sin
that he sinneth; at the mouth of two witnesses or at the mouth of
three witnesses shall the matter be established." The confirmatory
character as an important function of the witnesses tIlUSt not be over-
looked in church discipline. However, with the duty of brotherly
admonition incumbent upon an Ohristians at all times, it is but
natural that with the duty of establishing the ~words the witnesses
should combine the duty of admonition.
Synagogal discipline was administered by the elders, collectively
called the court, council, sanhedrin. The number of presbyters varied
with the size of the commlmity, twenty-three in the larger towns and
seven in the smaller ones. Being elected by the synagog, they rep-
resented thc congregation, as in the Ohristian congregation the body
of voting membcrs acts in disciplinary cases in the name of the entire
congregation.
11UC.::'" controversy has raged over the propel' understanding of
the phrase in Matt. 18, 17: "Tell it unto the church." Because He
uses the word 8XX).,)(J[a, it is maintained that Ohrist here departed
from synagogal precedence and advocated a less localized disciplinary
arrangemcnt. But this is an unwarranted conclusion. The term
8xxA'7(J{a implied no antagonism or challenge to the synagog at that
early date. It was a term with which Judaism was quite familiar
from the Septuagint, the terms (Jvva'Yw'Yi; and ExxA'76fa being used
interchangeably, and was adopted by the Ohurch because of its deeper
ideal and spiritual significance (Schuerer).
The chief methods of punishment in the ancient synagog were
scourging, excommunication, and death. For obvious reasons, Ohrist
in instituting church discipline retained only excommunication as
analogous to the spiritual character of His kingdom. The punitive
exclusion of memb8Ts from the Jewish communion is met with already
in Ezra 10, 8 as a measure by which to keep Judaism exclusive. In
::'\few Testament times there was but one form of excommunication,
the so-called herem, Greek anathema. In later times two milder forms
of excommunication, the niddui and nezifah, were adopted, involving
expulsion for a certain period of time, at the expiration of which the
culprit, if repentant, was reinstated. "Herem marked an object as
'devoted,' or under the curse of God and deserving death" (En-
cyclopedia Biblica), and wherever Judaism was autonomous, the death
penalty followed the herem as a matter of course. "The herem was
not hastily pronounced. The transgressor was repeatedly warned to
mend his ways, to repent, or to make restitution. It was only after
every mode of remonstrance had been exhausted and the offender's
{lu !Rom. 16, 17 f. 413
pertinacity had become evident that the corrective powers of the
heTem were invoked." (Jewish Encyclopedia.)
The treatment of those excluded from the synagog was, if the
death penalty could not be inflicted, essentially the same as that
prescribed by the Lord in }'1:att. 18: "Let llim be unto thee as an
heathen man and a publican." The amixia of the Jews at the be-
ginning of our era is sufficiently attested by the complaints of con-
temporary profane writers. In general Jews had a honor of
heathenism. To sit at table with a heathen was prohibited, Gal.
2,12. According to John 18, 28 the Jews would not enter into the
judgment-hall "lest they should be deflled." Peter says to Oornelius,
Acts 10, 28: "Ye know how that it is an unlawful thing for a man
that is a Jew to keep company or come unto one of another nation."
Most likely the law handed down by the Mishna that no land should
be sold to a heathen man was already in effect in the :first century.
One of the phases of the Messianic hope was the expectation that at
the coming of the Messiah Palestine would be cleansed from all
heathen and foreigners. Publicans were held in little better repute.
In the New Testament, publicans are classed with sinners, Matt.
9,10; Luke 5, 30 ; 7,34, and even with the most degraded persons,
Matt. 21, 31. They were not taken as witnesses. To take money
from them was regarded as undesirable.
Sincere repentance and confession, much stressed in Judaism,
restored the excluded to membership. Tests of repentance belong to
a later period both of Judaism and Ohristianity.
Syracuse, N. Y. G.MAHLER.
En !Rom. 16, 17 f.
,;sm 53aufe einiger ~er~anbIungen in re~±er 2ei! iff bie ITrage auf~
geroorfen roorben, ob ber ®ebraudj bOn ~om. 16, 17 f. (unb anbetn
®±eIIen) aur