Answer
The ruler of the synagogue held a position of considerable importance within Jewish communities during Jesus’ time. In the New Testament, the term ruler of the synagogue appears in various contexts, notably in Mark 5:35: “While [Jesus] was still speaking, some came from the ruler of the synagogue’s house who said, ‘Your daughter is dead. Why trouble the Teacher any further?’” (Mark 5:35, NKJV). The mention of this leader prompts a closer examination of the role and significance of the ruler of a synagogue, particularly within the cultural and religious milieu of the time.
A ruler of the synagogue, or archisynagogos in Greek, was a central figure in the Jewish community, responsible for administrating and overseeing the synagogue’s activities. The synagogue served multiple functions, acting as a place of worship and as a center for education, community gatherings, and legal matters. The ruler ensured the synagogue operated smoothly and remained a focal point for religious and communal life.
The responsibilities of the synagogue ruler were extensive. They included leading worship services, overseeing the regular liturgical functions of the synagogue, and ensuring that services were conducted according to Jewish law and tradition. The role of the ruler of the synagogue also encompassed organizing Scripture readings and managing the teaching within the synagogue. The ruler of the synagogue was responsible for ensuring that the congregation was instructed in the Jewish faith and laws. The ruler played a crucial role in maintaining discipline and governance within the synagogue, ensuring order and adherence to religious practices.
Given their authority, rulers of synagogues were held in high esteem within their communities. They were respected individuals who possessed a profound understanding of the Hebrew Scriptures and the traditions of Judaism. Their leadership guided the community’s religious life and helped preserve the social fabric as a whole. In many ways, rulers of synagogues were seen as custodians of Jewish identity and practice.
Jairus is the ruler of the synagogue mentioned in Mark 5. His story illustrates the intersection of faith and authority as he seeks out Jesus in desperation over his sick daughter. Jairus’ act of seeking Jesus demonstrates a significant level of trust, considering the potential social risks of associating with Jesus, a rabbi who challenged the established religious order.
Another ruler of a synagogue mentioned in the Bible is Crispus, the leader of the synagogue in Corinth, Greece (Acts 18:8). The apostle Paul was in Corinth on his second missionary journey, and Crispus had opened the synagogue’s doors to Paul every Sabbath. The apostle took the opportunity to testify that Jesus was the Messiah (Acts 18:5). But things took a bad turn. After a time, the unbelieving Jews in that synagogue “opposed Paul and became abusive” (verse 6). At that point, Paul “shook out his clothes in protest and said to them, ‘Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles’” (verse 6). Upon leaving Crispus’ synagogue, Paul went next door and began preaching in the home of Titius Justus. Significantly, Crispus and his entire household also left the synagogue and followed Paul, having believed in the Lord Jesus (Acts 18:7).
The man who replaced Crispus as the ruler of the synagogue was named Sosthenes. He was resistant to the gospel and stirred up trouble for Paul. Sosthenes led an attack against Paul and brought him before the Roman proconsul in Corinth. The charge was that Paul “is persuading the people to worship God in ways contrary to the law” (Acts 18:13). The plan backfired, however, as the proconsul refused to hear the matter. At that point, Sosthenes was seized by the crowd and beaten as the proconsul watched without interfering (verse 17).
An unnamed ruler of a different synagogue rebuked Jesus for healing on the Sabbath (Luke 13:10–17). In his zeal to preserve the traditions of his faith and his own interpretation of the law, the ruler of the synagogue made the mistake of censuring the Son of God.
