Not a town, nor a village, if it numbered only ten men, who could or would wholly give themselves to divine things, [59] but had one or more synagogues.
If it be asked, why the number ten was thus fixed upon as the smallest that could form a congregation, the reply is that, according to Numbers 14:27, the "evil congregation" consisted of the spies who had brought a bad report, and whose number was ten--after deducting, of course, Joshua and Caleb. Larger cities had several, some of them many, synagogues. From Acts 6:9 we know that such was the case in Jerusalem, tradition having also left us an account of the synagogue of "the Alexandrians," to which class of Jews Stephen may have belonged by birth or education, on which ground also he would chiefly address himself to them. The Rabbis have it that, at the time of the destruction of Jerusalem, that city had not fewer than 480, or at least 460, synagogues. Unless the number 480 was fixed upon simply as the multiple of symbolical numbers (4 x 10 x 12), or with a kindred mystical purpose in view, it would, of course, be a gross exaggeration. But, as a stranger entered a town or village, it could never be difficult to find out the synagogue. If it had not, like our churches, its spire, pointing men, as it were, heavenward, the highest ground in the place was at least selected for it, to symbolise that its engagements overtopped all things else, and in remembrance of the prophetic saying, that the Lord's house should "be established in the top of the mountains," and "exalted above the hills" (Isa 2:2). If such a situation could not be secured, it was sought to place it "in the corners of streets," or at the entrance to the chief squares, according to what was regarded as a significant direction in Proverbs 1:21. Possibly our Lord may have had this also in view when He spoke of those who loved "to pray standing in the synagogues and in the corners of the streets" (Matt 6:5), it being a very common practice at the time to offer prayer on entering a synagogue. But if no prominent site could be obtained, a pole should at least be attached to the roof, to reach up beyond the highest house. A city whose synagogue was lower than the other dwellings was regarded as in danger of destruction.
Of the architecture of ordinary synagogues, not only the oldest still in existence, but the recent excavations in Palestine, enable us to form a correct idea. Internally they were simply rectangular or round buildings, with a single or double colonnade, and more or less adorned by carvings. Externally they had generally some sacred symbol carved on the lintels--commonly the seven-branched candlestick, or perhaps the pot of manna. [60]
There is one remarkable instance of the use of the latter emblem, too important to be passed over. In Capernaum, our Lord's "own city" (Matt 9:1), there was but one synagogue--that built at the cost of the pious centurion. For, although our Authorised Version renders the commendation of the Jewish elders, "He loveth our nation, and has built us a synagogue" (Luke 7:5), in the original the article is definite: "he hath built us the synagogue"--just as in a similar manner we infer that Nazareth had only one synagogue (Matt 13:54). The site of the ancient Capernaum had till comparatively recently been unknown. But its identification with the modern Tell Hum is now so satisfactory, that few would care to question it. What is even more interesting, the very ruins of that synagogue which the good centurion built have been brought to light; and, as if to make doubt impossible, its architecture is evidently that of the Herodian period. And here comes in the incidental but complete confirmation of the gospel narrative. We remember how, before, the Lord Jesus had by His word of blessing multiplied the scanty provision, brought, it might be accidentally, by a lad in the company of those five thousand who had thronged to hear Him, so that there was not only sufficient for their wants, but enough for each of the twelve apostles to fill his basket with the fragments of what the Saviour had dispensed. That day of miraculous provision had been followed by a night of equally wondrous deliverance. His disciples were crossing the lake, now tossed by one of those sudden storms which so frequently sweep down upon it from the mountains. All at once, in their perplexity, it was the Master Whom they saw, walking on the sea, and nearing the ship. As the light of the moon fell upon that well-known form, and, as He drew nigh, cast His shadow in increasing proportions upon the waters which, obedient, bore His feet, they feared. It was a marvellous vision--too marvellous almost to believe it a reality, and too awful to bear it, if a reality. And so they seem to have hesitated about receiving Him into the ship. But His presence and voice soon reassured them, and "immediately the ship was at the land." That "land" was the seashore of Capernaum. The next morning broke with the usual calm and beauty of spring on the lake. Presently white sails were spreading over its tranquil waters; marking the approach of many from the other side, who, missing "the Prophet," Whom, with the characteristic enthusiasm of the inhabitants of that district, they would fain have made a king, now followed Him across the water. There could be no difficulty in "finding Him" in "His own city," the home of Peter and Andrew (Mark 1:21, 29). But no ordinary dwelling would have held such a concourse as now thronged around Him. So, we imagine, the multitude made their way towards the synagogue. On the road, we suppose, the question and answers passed, of which we have an account in John 6:25-28. They had now reached the entrance to the synagogue; and the following discourse was pronounced by the Lord in the synagogue itself, as we are expressly told in verse 59: "These things said He in the synagogue, as He taught in Capernaum." But what is so remarkable is, that the very lintel of this synagogue has been found, and that the device upon it bears such close reference to the question which the Jews put to Jesus, that we can almost imagine them pointing up to it, as they entered the synagogue, and said: "Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat" (John 6:31). For, in the words of Canon Williams, "The lintel lying among the ruins of the good centurion's synagogue at Capernaum has carved on it the device of the pot of manna. What is further remarkable, this lintel is ornamented besides with a flowing pattern of vine leaves and clusters of grapes, and another emblem of the mystery of which our Lord discoursed so largely in this synagogue."