He Went To Synagogue (2023)

He Went To The Synagogue

The New Testament records more than 10 occasions on which the ministry of Jesus took place in the synagogue. The Gospels record that "Jesus went throughout Galilee, teaching in their synagogues." Yet the Christian reader rarely ponders the significance of such an apparently common structure so central in Jesus' ministry.The synagogue provided a ready platform for the teaching of Jesus and later the apostle Paul. In that way, it proved to be a significant part of God's preparing exactly the right cultural practices for his Son's ministry. But more than that, Jesus, his disciples, and Paul (as well as most early Jewish followers of Jesus) went to the synagogue to worship. The synagogue was not simply a place to share God's Word, but also an important part of the Jewish people's relationship to God. It might surprise modern Christians to discover that many church practices are based on synagogue customs that Jesus followed. Understanding the synagogue and its place in Jesus' life and teaching is an important step in hearing his message in the cultural context in which God placed it.


There are many theories of the origin of a gathering place called synagogue. The Greek word means "assembly" and is used in place of the Hebrew word meaning "congregation" or "community of Israel." Originally, it probably referred to the gathered people and over time came to refer to the place of assembly as well. It is never used to refer to the Temple, which was God's dwelling place and not primarily a place of assembly for the community. No one but Levites and priests could enter the Temple. All members of a Jewish community could participate in the community life of the synagogue.

Some Jewish traditions hold that there were places of assembly for the study of Torah during the time of the Temple of Solomon. At the most, the Old Testament indicates that the practice of prayer, with or without sacrifice, which was to be so central to the synagogue, had already begun (Ps. 116:17; Isa. 1:11,15; 1 Sam. 1:10ff).

The beginning of the assembly of people for the purpose of study and prayer (the Jewish way of describing worship) appears to be the Babylonian exile after the destruction of the first Temple. Jewish scholars believe Ezekiel's reassuring promise that God would provide a "sanctuary" (11:16) for his people is a reference to the small groups that gathered in their homes during the exile to recall God's covenant, his law, and especially the redemptive promises of the prophets. It is likely that these godly people, having learned a hard lesson about the importance of obedience to God, assembled regularly to study his Torah to prevent the sins of their ancestors from being repeated. A group of experts in the law and its interpretation taught and studied in small associations at humble locations called "houses of study." These places of study, and the reflection on the need to be obedient, are the roots of the synagogue, a sanctuary to inspire obedience to God.

In spite of the later emphasis on prayer and study in the place of assembly, it is likely the main focus of the early gatherings of Jewish people was simply the need to maintain their identity as a people living in a foreign and pagan country. That the synagogue began as the center of the Jewish social life is confirmed by the fact that it was the community center in the first century as well. The synagogue was school, meeting place, courtroom, and place of prayer. In some towns, the synagogue may even have provided lodging for travelers. It was the place where small groups of Jewish students assembled for Scripture reading and discussion of the Torah and oral tradition. This meant that worship and study, friendship and community celebration, and even the governing of the community were all done by the same people in the same place.

It appears that the early church patterned itself after the synagogue and continued the same practice of living and worshiping together as a community, often in private homes (Acts 2:42?47). The modern "assembly" of Jesus' followers would do well to remember that the roots of the church are in a community living and worshiping together. Worship (prayer) was a natural extension of the life of the community.


By the first century, a synagogue was found in most of the towns and villages of Galilee. The Gospels specifically mention those of Nazareth (Matt.13:54) and Capernaum (Mark 1:21). Archaeological evidence is scant for those early synagogues, though later ones left much more substantial remains. Typically, they were built on the highest point in town or on a raised platform. As long as the Temple stood in Jerusalem, synagogues apparently did not face Jerusalem.

In some cases, the front facade had three doors. Inside there were benches on three sides of the room. There was a small platform where the speakers or readers would stand, and it is possible that a small menorah (a seven-branched candlestick), like the one in the Temple, stood on that platform. The floor was usually dirt or flagstones, and common people probably sat on mats on the floor, while the important people sat on the stone benches (Matt. 23:6). In later synagogues, elaborate mosaics with a variety of designs covered the floor (none exist from Jesus' time).

There was a seat for the reader of the Torah called the Moses Seat (or the Seat of Honor), because the Torah recorded the words of Moses so the reader was taking Moses place (Matt. 23:2). The Torah scrolls and the writings of the prophets were either kept in a portable chest and brought to the synagogue for worship or were kept in the Synagogue itself in a permanent Torah cabinet (called the holy ark). Outside was a Mikveh (ritual bath) for the symbolic cleansing required for entrance into the synagogue.

Local elders governed the synagogue, a kind of democracy. While all adult members of the community could belong to the synagogue, only adult males age 13 or older could be elders. A local caretaker (unfortunately sometimes called "ruler" in the English Bible), called the hazzan, was responsible for maintaining the building and organizing the prayer services (Mark 5:22, 35?36, 38; Luke 8:41-49, 13:14). The hazzan was sometimes the teacher of the synagogue school, especially in smaller villages. He would announce the coming Sabbath with blasts on the shofar (ram's horn). Although the hazzan was in charge of worship services, the prayer leader, readers, and even the one who delivered the short sermon could be any adult member of the community. All were recognized as being able to share the meaning of God's Word as God had taught them in their daily walk with him. In this way, the community encouraged even its youngest members to be active participants in its religious life. (Jesus' encounter with the wise teachers in the Temple courts was unusual not so much because of his age, but because of the wise questions he asked, see Luke 2:41-47.) The hazzan also cared for the Torah scrolls and other sacred writings and brought them out at the appropriate times (Luke 4:1-20). Priests and Levites were welcome to participate in synagogue life, including worship, but they had no special role except that only priests could offer the blessing of Aaron from the Torah (Num. 6:24?27) at the end of the service.


While the synagogue building functioned as a community center, school, court, and place of study during the week, on the Sabbath it served as the place where the assembly met for prayer (1). When the first three stars could be seen on Friday evening, the hazzan blew the shofar to announce that the Sabbath had begun. The people gathered at twilight to eat the Sabbath meal in their homes. All the food was already prepared because no work was permitted during this time in most traditions.

The following morning, the community gathered in the synagogue building. The service began with several blessings offered to God. The congregation recited the Shema: "Hear, 0 Israel: The LORD our God, the Lord is one"(Deut. 6:4). The Torah scrolls would be brought out by the hazzan and would be read in several portions, sometimes as many as seven. Different people were scheduled to read a portion each week. The readings were determined according to a set schedule, so the reader would have no choice of the passage read.

Following the Torah portion, a section from the prophets (called the Haphtarah) would be read by the same or another reader. After all readings, a short sermon would be offered, often by the reader of the Torah or Haftarah. Any adult member of the community was eligible to speak the sermon called the derashah. The sermon was frequently quite short (Jesus spoke only a few words, Luke 4:21). The service ended with a benediction using the Aaronic blessing found in the Torah (Num. 6:24-26), if a priest was present to offer it.

Jesus spent much time in synagogues (Matt. 4:23). He taught in them (Matt. 13:54), healed in them (Luke 4:33-35; Mark 3:1-5), and debated the interpretation of Torah in them (John 6:28-59). Clearly, he belonged to the community of the synagogue, because when he visited Nazareth, he was scheduled to read the Haphtarah (Luke 4:16-30) and may have read the Torah as well as he concludes with a provocative derashah. This is a remarkable example of God's preparation, as the passage Jesus read was exactly the passage that he used to explain his ministry.

The early Christians continued to attend synagogues, though with a new interpretation of the Torah, now that Jesus had been revealed as Messiah (Acts 13:14).

The new community of Jesus was born out of the synagogue. Believers were to become assemblies, not single individuals seeking God alone. We address God as "our Father" because we are his assembly. We are one body because we are made that way through Jesus (1 Cor. 12:12-13). In our fractured, broken world, with all its self-preoccupation, the model of the synagogue, the picture of the community of God, presents an alluring message. We would do well to understand the synagogue of Galilee.


Boys and girls went to school in Galilee though boys continued till they were 15 if they displayed unusual ability while the girls were married by that time. Students probably attended school in the synagogue and were taught by the hazzan or a local Torah Teacher. Study began at age five or six in elementary school, called bet sefer. The subject was the Torah and the method was memorization. Since the learning of the community was passed orally, memorization of tradition and God's Word were essential.

At first students studied only the Torah. Later they began to study the more complicated oral interpretations of the Torah. Question-and-answer sessions between teacher and student were added to the memorization drills. The more gifted students might continue after age 12 or 13 in beth midrash (meaning "house of study," or secondary school). Here began the more intense process of understanding and applying the Torah and oral tradition to specific situations. The truly gifted would leave home to study with a famous rabbi to "become like him" as a talmid (disciple). Although their discussion and study might be held in the synagogue, these disciples would travel with their rabbi, learning the wisdom of Torah and oral tradition applied to the daily situations they faced.

By the time a person was an adult, he knew most of the Scriptures by heart. If someone recited a passage, the audience would know whether it was quoted accurately or not. Jesus, in keeping with his culture, would simply begin with "It is written ..." knowing his audience would recognize an accurate quote.

The Mishnah (the written record of the oral traditions of Jesus' time and after) recorded that the gifted student began study of the written Torah at age five, studied oral traditions at age 12, became a religious adult at 13, studied the application of Torah and tradition at 15, learned a trade at 20, and entered his full ability at 30. Although this was written after Jesus, it represents the practice of his time. It is significant that he came to Jerusalem at age 12, already wise; then he learned a trade from His father until his ministry began at age 30. His life seemed to follow the education practices of his people quite closely. He surely attended the local school of Nazareth and learned from great rabbis as well. Being addressed as "Rabbi" certainly indicated someone who had learned from a rabbi. He certainly selected a group of students who followed him, learning as they went. And everywhere his audience had the knowledge of the Bible on which Jesus so often based his teaching.


(1) Christians describe the church activity of formal interaction with God as "worship." Jews describe the same activity in synagogues (or, in Bible times, in the Temple) as "prayer." In Jesus' parable, the tax collector and Pharisee go to the Temple to pray (Luke 18:10). Their activity certainly included prayer, for going to the Temple to pray meant going at the time of worship and sacrifice. The Temple is called the House of Prayer (Isa. 56:7; Luke 19:46), meaning "the place of worship."


What does Luke 4 31 37 mean? ›

Jesus demonstrates the power of love as he speaks with full authority to fight against evil. The Lord's words have power to touch, transform, heal and set free those who believe in him. He is solely the truth that gives light and meaning to your life-and-death/hand-to-hand battles and struggles against evils on earth.

What is the meaning of Luke 4 42? ›

Luke 4:42–43 Shows us Jesus' goal of Preaching all over Israel. Jesus did not stay in one place. He continually was moving from place to place. He says right here, “I must preach the good news of the Kingdom of God to other towns as well.

What is the meaning of Acts 17 28? ›

In him we live and move (17:28) Paul wants to bolster his point that there is a relationship between humanity and God — that God wants to be sought and found in a particular way. Paul does this by quoting some pagan poet-philosophers. Paul says: “'For in him [God] we live and move and have our being.'

What happened when Jesus went to the synagogue? ›

Jesus went to a synagogue, a building where Jews go to church. He stood up and read from the scriptures. He read the words of the prophet Isaiah. Isaiah had said that the Savior would come to earth and help all people.

What do we learn from Luke 6 37? ›

Judging Others (6:37-38) In the last lesson, Jesus left us with a very important principle: do to others what you want done to you. Jesus said that this disciple love their enemies. Jesus was not talking about feeling, but making a conscious decision to act in the best interests of all others, even our enemies.

What can we learn from luke 24 13 35? ›

We can allow our hearts to burn within us as we too walk with the Risen One and have our eyes opened by words and actions of gratitude and in the simple but sacred ritual of breaking and sharing bread in hospitality.

What can we learn from Luke 4 16 30? ›

Jesus' Boundary-Breaking Gospel If there is one thing to take away from the synagogue pericope in Luke 4:16-30, it is that the church cannot tell God where he can and cannot be present. The God of Abraham, Isaac, and Jacob reveals himself wherever and to whoever he chooses. We cannot tell God what God should do.

What is the lesson from Luke 6 37 42? ›

Instead of judging and condemning our enemies, we are to forgive and give to them. And if this is the way we are to treat our enemies, how much more our acquaintances and friends. This is to be an attitude lifestyle for us. And if it doesn't come naturally, we can call on Jesus to retrain us for his service.

What can we learn from luke 6 39 45? ›

Gospel: Luke 6, 39-45

Jesus told his disciples a parable: “Can a blind person guide a blind person? Will not both fall into a pit? No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.

What is Galatians 2 20? ›

"I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God who loved me and gave Himself for me." Galatians 2:20 is a typical Pauline verse in which the author expresses the absolute new identity of a Christian.

What is Exodus 20 13? ›

Exodus 20:13 In-Context

12 “Honor your father and your mother, so that you may live long in the land the LORD your God is giving you. 13 “You shall not murder. 14 “You shall not commit adultery.

What is explained in Acts 21 28? ›

Paul defended himself to Felix against the false charge of sedition. He assured Felix of his innocence and taught him of the Resurrection. Though assured of Paul's innocence, Felix ordered Paul's continued imprisonment, hoping to receive bribery money from him. Festus replaced Felix as the Roman governor.

Why was Jesus rejected in the synagogue? ›

Rejection as the Jewish messiah. Jesus is rejected in Judaism as a failed Jewish messiah claimant and a false prophet by most Jewish denominations. Judaism also considers the worship of any person a form of idolatry, and rejects the claim that Jesus was divine.

Why were the people in the synagogue mad at Jesus? ›

They were mad because Jesus basically implied that he was not going to help them at all, he would only help a small few. This is evident, however, of Jesus knowledge and understanding of himself because he knows what his purpose is.

Did Jesus speak in the synagogue? ›

Luke 4:16–37 describes Jesus teaching regularly in the synagogue, cf. Luke 4:23, where Jesus, speaking in the Nazareth synagogue, refers to "what has been heard done" in Capernaum. John 6:22–59: contains Jesus' Bread of Life Discourse; verse 59 confirms that Jesus taught this doctrine in the Capernaum synagogue.

What does Luke 17 teach us? ›

As a mustard seed: The faith that we must have is a faith that has more to do with what kind of faith it is than with how much faith there is. A small amount of faith – as much as a mustard seed (a very small seed) – can accomplish great things, if that small amount of faith is placed in a great and mighty God.

What is the moral lesson of Luke 17 6? ›

As the Lord has compared a mustard seed to a tree, a simple person could influence a lot of people if they have faith in what they do. Even the people who are not of noble or wealthy origin are able to achieve greatness if they have faith in their deeds and goals in life.

What is Ephesians 4 32? ›

32[And] be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.

What does Luke 13 teach us? ›

In Luke 13 we read that the Savior related a parable about a fig tree that would be cut down if it failed to produce fruit. This parable was directed to the Jews who should have brought forth good fruit, and it teaches that we will perish if we do not repent.

What can we learn from luke 6 36 38? ›

“Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.

What can we learn from luke 10 25 37? ›

To live a fulfilling life in Christ, we need to choose good things for the right reasons and under the right circumstances. Begrudgingly doing good for someone else isn't nearly as fulfilling or good as doing it out of love.

What can we learn from Luke 8 40 56? ›

Jesus is the restorer of all things broken, the healer of all things sick. Jesus is the restorer of all things broken, the healer of all things sick. This little girl is but a small example of the healing power of Jesus; he came to restore all of creation.

What can we learn from luke 6 17 26? ›

They learned that if you were faithful, God would reward you. Good things happen to good people. And if you had problems, if you were poor or sick, or had a bad reputation, it meant that you were not blessed, you were cursed. Jesus constantly battled this kind of thinking.

What can we learn from Luke 17 5 6? ›

Luke 17:5–6 Encourages us to Pray Boldly

And in the process, trust Him to do that which is impossible apart from His hand. God, we, we pray, increase our faith by increasing our understanding of who you are, our understanding of your attributes, your perfections, your perfect omnipotence.

What can we learn from luke 2 16 21? ›

Make us instruments of Your Light, Love and Peace. Show us the way to Harmony and Unity to reach the fullness of human fraternity. to make this world a better place to live in. Together, we ask You for the wisdom and the courage to fulfil Your Will that all may be ONE.

What can we learn from Luke 16 1 8? ›

God did and God has provided your money and possessions to you. The money and possessions you have are God's gift to you. You did not earn them and you don't deserve them, they are given by grace. But, just because you do not own them doesn't mean that you are not responsible for them.

What lesson do we learn from luke 9 57 to 62? ›

Here in Luke 9:57-62, we are faced with the dilemma of how reasonable excuses are challenged by Jesus for their superficial nature because they mask true heart desire. In each of the three examples provided, we see potential Christ-followers blinded by fear, insecurity, and lack of understanding.

What can we learn from luke 6 27 38? ›

Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you. In this gospel, Jesus is inviting us to respond to challenges as he did – by loving, doing good, blessing, praying and giving. This we have to do in season and out of season.

What do we learn from Luke 6 43 to 49? ›

Our actions result from our character, revealing what is really in our hearts. The consequences of our actions cannot be hidden from God, even though we may try to disguise this from others. The choices I make in my life will be reflected in the fruits that those choices produce.

What can we learn from Luke 16 9 15? ›

Gospel: Luke 16, 9-15

The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth?

What does Matthew 2 12 say? ›

Matthew 2:12 in Other Translations

12 And being warned in a dream not to return to Herod, they departed to their own country by another way. 12 When it was time to leave, they returned to their own country by another route, for God had warned them in a dream not to return to Herod.

What is Isaiah 41 verse 10? ›

10 So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.

What is Philippians 4 13? ›

Philippians 4:11–13

12 I know both how to be abased, and I know how to abound: every where and in all things am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me.

What is Romans 12 19? ›

19 Dearly beloved, aavenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

What is Leviticus 19 18? ›

Leviticus 19:18 States the Second Greatest Commandment

You shall love your neighbor as yourself.” In fact, it's repeated by Jesus as the second greatest commandment, the first being love the Lord your God with all your heart, soul, mind, and strength, and then the second, Jesus said, is like it.

What is Matthew 19 26? ›

19:26 But Jesus beheld their thoughts, and said unto them, With men this is impossible; but if they will forsake all things for my sake, with God whatsoever things I speak are possible.

What does Leviticus 19 28 say in the Bible? ›

Per Leviticus 19:28, “You shall not make gashes in your flesh for the dead, or incise any marks on yourselves.” Historically, scholars have often understood this as a warning against pagan practices of mourning.

What is the message in Acts 20 35? ›

The principles and practice of giving are taught in the Bible and when obeyed, will bring blessings to both givers and recipients. But the greater blessings fall on the giver than on the recipient because "it is more blessed to give than to receive" (Acts 20:35).

What is the message on Acts 10 34? ›

But this story's contributions are not only independently profound, they are complementary to the message of Easter. First, more directly than anywhere else in Luke-Acts (and arguably the New Testament), Acts 10:34-35 declares that “in every nation” God shows no favoritism to particular peoples.

What did Jesus say in the synagogue? ›

Jesus answered, "It is written: `Worship the Lord your God and serve him only. ' " The devil led him to Jerusalem and had him stand on the highest point of the temple. "If you are the Son of God," he said, "throw yourself down from here.

What religion was Jesus? ›

He was born of a Jewish mother, in Galilee, a Jewish part of the world. All of his friends, associates, colleagues, disciples, all of them were Jews. He regularly worshipped in Jewish communal worship, what we call synagogues.

How did Jesus face rejection? ›

Jesus faced rejection from his community.

He said he was “without honor” in his hometown. Scripture even says that Jesus “did not do many mighty works there because of their unbelief” (v. 58). He knows what it's like to lose the love and support of a community, to feel unwelcome in a place that was once home.

How did the crowd react when Jesus was in the synagogue at Nazareth? ›

In Mark, the crowd is first astounded at Jesus' knowledge and wisdom. It is stated that they soon became simply offended by him and rejected his ministry. In Luke, the crowd was also amazed at his words in the beginning.

When did Jesus went to the synagogue to read the Scripture? ›

Jesus came to Nazara, where he had been brought up, and went into the synagogue on the sabbath day as he usually did. He stood up to read and they handed him the scroll of the prophet Isaiah.

Why were the people in the temple amazed at Jesus? ›

He was found in the Temple in discussion with the elders, "listening to them and asking them questions". They were amazed at his learning, especially given his young age. When admonished by Mary, Jesus replied: "How is it that you sought me? Did you not know that I must be in my Father's house?"

Did Jesus heal in the synagogue? ›

On the Sabbath, Jesus taught in Capernaum's synagogue, where he healed a man possessed by demons. Jesus also healed a paralyzed man lowered through the roof of a Capernaum house where Jesus was preaching because crowds prevented the man from entering through the door.

How old was Jesus when he first spoke in the synagogue? ›

He spoke that way because God is his Father! As was seen in a Jewish school at the time, Jesus was listening to the teachers and asking them good questions. They were amazed to hear such good answers from a twelve-year-old boy.

What is the difference between a temple and synagogue? ›

The term synagogue is a Greek translation of beit k'nesset, meaning House of Assembly. This place of congregation plays an important role in the close-knit community of Judaism. When most Jews use the word The Temple, they are referring to the central Jewish house of worship that was destroyed.

What is the meaning of whoever wishes to come after me must deny himself take up his cross and follow me? ›

A call to bear one's cross as part of following Jesus, then, is a call to be as submitted to Christ as the condemned criminal was to his death. Therefore, when Jesus calls for self-denial and cross-bearing, he's claiming authority. Following Christ means disowning the self and giving allegiance to him instead.

What is the meaning of whoever finds his life will lose it and whoever loses his life for my sake will find it? ›

On the other hand, "whoever loses his life for my sake will find it." Jesus does not mean to lose one's life by dying, but to give it to Him. He says to "deny yourself, take up your cross, and follow me." Jesus invites us to give our life to him, and He will preserve it.

What does it mean to visit orphans and widows in their affliction? ›

Visiting orphans and widows is so much more than just taking a trip to another country to hand out some food to people you will never see again; visiting orphans and widows means to look after, to take care of, to provide for, with the implication of continuous responsibility.

What is the meaning of he ascended into heaven and is seated at the right hand of the Father? ›

The “right hand” is seen as a place of honor and status throughout the biblical text. When the Bible makes statements that Jesus Christ sits at the right hand of the Father, it is affirming that he has equal status to the Father within the Godhead (Hebrews 1:3, 12:2; 1 Peter 3:22; Acts 7:55-56).

How do I deny myself and follow God? ›

2:3–4) Philippians 2:3–4 (NLT) “Don't be selfish; don't try to impress others. Be humble, thinking of others as better than yourselves. Don't look out only for your own interests, but take an interest in others, too.”

What did Jesus mean when he said I did not come to bring peace but a sword? ›

It's somewhat shocking, therefore, to learn that when the expected Messiah appeared on earth, He told His disciples quite plainly that He did not come to bring peace, but rather a sword (Matthew 10:34-35). According to Jesus' own words, He wants us to assume He ushered in sharp division at His first coming.

What is the meaning of I will not let you go unless you bless me? ›

Don't waste your life on things that don't matter. Turn from all of that and cling to the Lord and as you cling to him he will bless you. Never give up. Never let him go.

What does the Bible say about losing everything? ›

3 God, your God, will restore everything you lost; he'll have compassion on you; he'll come back and pick up the pieces from all the places where you were scattered.

What happens when you give your life to God? ›

When we give, we will have all we need. And God will generously provide all you need. When we prioritize the things that are important to God, he takes care of the rest. God always makes sure we have enough to live on when we give to further his kingdom.

Does the Bible say to save yourself? ›

“Take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). Guard your salvation from those things which would take it away from you.

Which religion is the most respected in the world? ›

Major religious groups
  • Christianity (31.1%)
  • Islam (24.9%)
  • Irreligion (15.6%)
  • Hinduism (15.2%)
  • Buddhism (6.6%)
  • Folk religions (5.6%)

What does it mean to keep a tight rein on your tongue? ›

We all remember a time when we should have kept a tighter rein on our tongue. James is telling us that if we will learn to listen more and start thinking before we speak, we will experience more success in life. It's inevitable. Then when you do say something, it will matter so much more.

What does God promise widows and fatherless? ›

Psalm 68:5 tells us, “Father of the fatherless and protector of widows is God in his holy habitation.” His aim is to show orphans mercy, care, and protection, and because these waiting children are essential to him, they should be essential to us as his Church.

Which angel is the right hand of God? ›

Enoch was instrumental in establishing the pre-eminent place of Michael among the angels or archangels, and in later Jewish works he is said to be their chief, mediating the Torah (the law of God) and standing at the right hand of the throne of God.

Who intercedes for us in heaven? ›

The Bible shows us that Jesus speaks to the Father on our behalf. Romans 8:34 says that Jesus “is at the right hand of God and is also interceding for us.” In 1 John 2:1 we read that Jesus is our “advocate with the Father,” and from Hebrews 7:25 we learn that Jesus “always lives to intercede” for us.

Who is the left hand of God? ›

God's left hand punishes and restrains, it keeps a lid on our sin and keeps us more or less in line. The policeman that pulls you over for speeding, the judge who sentences the criminal is an extension of God's left hand. With his right hand, God comforts and consoles us in Christ.

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