The above synagogue

[Scott Bushey]

In my studying of Hebrews 10:25, I am coming away from this study wondering why the writer of Hebrews uses the Greek term *'ἐπισυναγωγή' when speaking of the church. This term is used only twice in the NT, once here and also in 2 Thes 2:1:

2 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2*That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3*Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 2 Th 2.

Most would agree that this passage has a direct relationship to the second coming of Christ and the 'snatching' away of the church, hence, the use of the term *above-church' or episynago.

If the passage in Hebrews 10 is directed at the present day church and it's responsibility in gathering locally, why did the writer use this terminology when he could have used str# 4864 *'συναγωγή' as exampled in James 2;2:

*2. The usage of the LXX is decisive in shaping the NT concept, for it is here that ἐπισυναγωγή acquires the eschatological note proper to it in the NT. The noun itself occurs only once; it denotes the eschatological gathering and restoration of Israel from dispersion ἄγνωστος

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 842

James 2:2
2*For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

*In profane Gk. the word occurs from Thuc., II, 18, 3 (Attic ξυναγωγή). As a verbal noun it is mostly used trans. and act. like συνάγω and unlike several other derivates of the simple ἄγω. The basic sense is “to lead, bring together,” “to gather,” “gathering,” “union.

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 799.


The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Jas 2:2.


It seems to me that the understanding here has specifically to do with a Christians 'confession' in relationship to the return of Christ and how the Lord will 'snatch' the church away when He returns.

Thoughts?

 

[Scott Bushey]

In my studying of Hebrews 10:25, I am coming away from this study wondering why the writer of Hebrews uses the Greek term *'ἐπισυναγωγή' when speaking of the church. This term is used only twice in the NT, once here and also in 2 Thes 2:1:

2 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2*That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3*Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 2 Th 2.

Most would agree that this passage has a direct relationship to the second coming of Christ and the 'snatching' away of the church, hence, the use of the term *above-church' or episynago.

If the passage in Hebrews 10 is directed at the present day church and it's responsibility in gathering locally, why did the writer use this terminology when he could have used str# 4864 *'συναγωγή' as exampled in James 2;2:

*2. The usage of the LXX is decisive in shaping the NT concept, for it is here that ἐπισυναγωγή acquires the eschatological note proper to it in the NT. The noun itself occurs only once; it denotes the eschatological gathering and restoration of Israel from dispersion ἄγνωστος

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 842

James 2:2
2*For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

*In profane Gk. the word occurs from Thuc., II, 18, 3 (Attic ξυναγωγή). As a verbal noun it is mostly used trans. and act. like συνάγω and unlike several other derivates of the simple ἄγω. The basic sense is “to lead, bring together,” “to gather,” “gathering,” “union.

Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 799.


The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Jas 2:2.


It seems to me that the understanding here has specifically to do with a Christians 'confession' in relationship to the return of Christ and how the Lord will 'snatch' the church away when He returns.

Thoughts?

In summary, Heb 10:25 read is: 'let us consider one another in order to stir up love and good works, not neglecting (or discounting) the doctrine of the 'snatching away' of God's elect, as some have done, but exhorting one another in the time being, and so much more as you see the day (the Day of the Lord) approaching as we will be caught up with the Lord when He returns'. Let's not waver as we have a confession and 'full assurance'.

 

[MW]

It seems to me that the understanding here has specifically to do with a Christians 'confession' in relationship to the return of Christ and how the Lord will 'snatch' the church away when He returns.

Inaugurated eschatology is the key. The prophetic call for the ingathering of the dispersed of Israel is fulfilled in their coming to Christ. The believing Hebrews are said to have come to Mount Zion, the heavenly Jerusalem. All the prophecies relating to the establishment of Zion and prosperity of Israel are effected in this way. The shaking refers to the old dispensation, not the new. The kingdom which cannot be moved is the church of Jesus Christ. See John Owen on Hebrews 12:22-29, especially vv. 26-28.

 

[Scott Bushey]

It seems to me that the understanding here has specifically to do with a Christians 'confession' in relationship to the return of Christ and how the Lord will 'snatch' the church away when He returns.

Inaugurated eschatology is the key. The prophetic call for the ingathering of the dispersed of Israel is fulfilled in their coming to Christ. The believing Hebrews are said to have come to Mount Zion, the heavenly Jerusalem. All the prophecies relating to the establishment of Zion and prosperity of Israel are effected in this way. The shaking refers to the old dispensation, not the new. The kingdom which cannot be moved is the church of Jesus Christ. See especially John Owen on Hebrews 12:26-29.

Matthew,
Thanks for your input. Always appreciated. In light of what you have said and what I have written, would you not agree that this passage is used in an eisegetical fashion more so than not, given your explanation? It seems to be used, generally towards people who have not come to church routinely.

 

[MW]

It seems to be used, generally towards people who have not come to church routinely.

The idea of "coming to church" is foreign to the Scripture. From the New Testament perspective we don't go to church. Rather, we ARE the church, and we "COME TOGETHER" as the church. From this perspective, and given that the New Testament church is identified in its ideal form as THE NEW JERUSALEM, one wonders why believers would forsake the assembling of themselves together. Do they not desire the worship of God and the exaltation of His glory in the world, the magnifying of Christ as Lord of all, the welfare of their brethren's souls, the salvation of those who are lost, not to mention the up-building of their own souls in the faith once delivered to the saints?

 

[Scott Bushey]

Matthew,
I get that. But if you ask 10 believers what they believe this verse intends, they will not identify the escatological intent and will give the default response in that it refers to the 'forsaking' of attending worship or gathering w/ the saints.

 

[MW]

Matthew,
I get that. But if you ask 10 believers what they believe this verse intends, they will not identify the escatological intent and will give the default response in that it refers to the 'forsaking' of attending worship or gathering w/ the saints.

At least they have grasped the general sense of the exhortation. The eschatological significance should make it more clear, not less.

 

[Jerusalem Blade]

Hello, Scott,

How is it that (to my knowledge) all commentators and exegetes, as well as all Bible translators, understand this verse to pertain to the gathering of the people of God around Messiah in local gatherings? Kittel's,

“…it is here that ἐπισυναγωγή acquires the eschatological note proper to it in the NT. The noun itself occurs only once; it denotes the eschatological gathering and restoration of Israel from dispersion ἄγνωστος”​

signifies what? Very likely “the eschatological note proper to it in the NT” is indeed the gathering and restoration from dispersion that coming to Christ is. He is the true eschatological return, both in the first century and in the twenty-first.

Where in the LXX is he referring to? (I have shunned using Kittel as he was a convicted Nazi war criminal, and should I use the books of such a one?)

 

[Scott Bushey]

Hello, Scott,

How is it that (to my knowledge) all commentators and exegetes, as well as all Bible translators, understand this verse to pertain to the gathering of the people of God around Messiah in local gatherings? Kittel's,

“…it is here that ἐπισυναγωγή acquires the eschatological note proper to it in the NT. The noun itself occurs only once; it denotes the eschatological gathering and restoration of Israel from dispersion ἄγνωστος”​

signifies what? Very likely “the eschatological note proper to it in the NT” is indeed the gathering and restoration from dispersion that coming to Christ is. He is the true eschatological return, both in the first century and in the twenty-first.

Where in the LXX is he referring to? (I have shunned using Kittel as he was a convicted Nazi war criminal, and should I use the books of such a one?)

Steve,
I agree. It just seems a bit awkward that the writer uses ἐπισυναγωγή, when it is used only one other time and in that, an eschatolgical emphasis when he could have used other available terms to describe the 'assembly i.e. 2 Tim 2 (as I exampled earlier). I guess my only complaint would be that this passage has a larger eschatological back drop to it than most would like to admit. You never hear it used in an eschatological fashion...

How would the local church setting be considered the 'above synagogue'?

 

[Jerusalem Blade]

Hello Scott,

You said, "I guess my only complaint would be that this passage has a larger eschatological back drop to it than most would like to admit. You never hear it used in an eschatological fashion..."

I would think you are right there—seeing the eschatological return of the Jews from diaspora as coming to God in Christ is little emphasized today, though I do make it a significant point when writing to the Jews. I tell them that "making Aliya"—returning to Israel—is a delusion, and that they are still in the diaspora or exile (what they often call the Galut) until they bow the knee to Messiah, Son of God. In Him only is the true Return.

 

[Jerusalem Blade]

Scott, to answer your question, "How would the local church setting be considered the 'above synagogue'?", I would say, it refers to the Jerusalem above, as Paul indicated in Heb 12:22,23,24:

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.​

As well as Eph 2:6, and Col 3:1,2,3. We are citizens of the heavenly kingdom, even though we still abide in the world.

 

[Scott Bushey]

Steve,
In Heb 12, when the word 'assembly' is used, another Greek term is used: πανήγυρις. Why didn't the same writer use this term in place of ἐπισυναγωγή in the earlier statement? It fits, right? This is part of my point. same thing for the other examples you pose.

ἐπισυναγωγή is used only in one other place and it is describing the snatching away of the church. if this fits into your treatment, why was it never used anywhere else? I will grant you, I am not a Greek scholar, so, I am just looking for some treatment to why this Greek word was used when they could have used the same greek word used in the examples you pose.

Not trying to be difficult, brother.

 

[Jerusalem Blade]

Hello Scott,

I appreciate your seeking to resolve this in your mind. Spiros Zodhiates in his, The Complete Word Study Dictionary: New Testament, says,

Heb. 10:25 does not merely denote the assembling for corporate worship as a solitary or occasional act, but as customary conduct. The prep. epí (1909), to, must refer to Christ Himself as the one to whom this assembly was attached. [Emphasis added]​

In 2 Thess 2:1 it is not written we are "being gathered unto him"—we are not being acted upon—but simply the reality (at last!) "our gathering together unto him". There is no hint in that phrase of "being snatched" up to Him. Yes, it is understood in the background that we have been "caught up together with them [the dead in Christ] to meet the Lord in the air" (1 Thess 4:17), but that is not in the foreground of 2 Thess 2:1—that is, it is not in the text. Exegetically it does not carry the weight you think to place on it. Yes, it is related to the being "caught up together", but that relatedness does not infuse additional meaning into ἐπισυναγωγή.

In Heb 10:25 the phrase "the assembling—ἐπισυναγωγή—of ourselves together" does not signify "snatched up" but rather "assembling together to" Him who is up on high while we are still down here. The difference between ἐπισυναγωγή here and πανήγυρις for assembly in Heb 12:23 is that that assembly is the entire "general assembly and church of the firstborn, which are written in heaven"—the church triumphant. They are already up there—we are not, not yet. We assemble up to where we are not fully present, yet.

This usage in 10:25 corresponds perfectly with Eph 2:6, and Col 3:1,2,3—we are an assembling up unto Him, or in your words, an "above-church" or "above synagogue" risen with and unto Christ. Yes, the eschatological fulfillment (partial) is manifest here, we raised up together in Him by His Spirit.

While the inaugurated eschatology is evident, the focus I think is that our worship together must not be neglected as it pertains to our union with Him who is seated on high, apart from which worshipful union there is no flow of His life into ours, and to neglect this is to court apostatizing.

 

[Scott Bushey]

*after additional research:

The root word, Strongs 1996 is used in Matt 24:29 by Christ:

ἐπισυνάγω [ᾰ], collect and bring to a place, Plb.1.75.2 (Pass.), of contributions of money, SEG31.122 (Attica, ii A.D.), 5.97.3, Wilcken Chr.11 A 5 (ii B.C.); gather together, LXX Ge.6.16, al., Ev.Matt.23.37, etc.:—Pass., OGI90.23 (Rosetta, ii S.C.), Placit.3.4.1, Ph.1.338; οἱ -συνηγμένοι ἐν Ξόει βοιωτοί Supp.Epigr.2.871 (Egypt, ii B.C.); to be combined, τὰ ἐκ τῶν πληθυντικῶν εἰς τὰ ἑνικὰ -όμενα Longin.24.1; ἐπισυναχθέντες τόκοι accumulated interest, PGrenf.2.72.8 (iii/iv A.D.). cf. PFlor.1.46 (ii A.D.); ἐπισυναγόμενος ἀριθμός counted up, Ptol.Tetr.43.

Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 662.

Christ uses the term in Matt 24:29

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Mt 24:31.

ἐπισυνάγω episynagō gather, assemble

Of the gathering of the “children of Jerusalem” (Matt 23:37a), which is compared to the gathering of the brood of a hen (v. 37b par. Luke 13:34); of the summoning together of the elect from the four winds (Mark 13:27 par. Matt 24:31); pass. of the assembling of a great crowd (Mark 1:33; Luke 12:1); of birds of prey (Luke 17:37).

Horst Robert Balz and Gerhard Schneider, Exegetical Dictionary of the New Testament (Grand Rapids, Mich.: Eerdmans, 1990–), 41.


Weirdly enough, I found a paper on the web that pretty much comes to the same conclusion:

http://www.wordofhisgrace.org/hebrews1025.htm