speak as a regular institution, but whose antiquity and general prevalence is attested in Jewish writings, [2 Comp. here Targ. Jon. on Judg. v. 2, 9.1 feel more hesitation in appealing to such passages as Ber. 19 a, where we read of a Rabbi in Rome, Thodos (Theudos?), who flourished several generations before Hillel, for reasons which the passage itself will suggest to the student. At the time of Philo, however, such instructions in the Synagogues at Rome were a long, established institution (Ad Caj. p. 1014).] and nowhere more strongly than in the book of the Acts of the Apostles?
And in these Synagogues, how would 'brotherly love' be called out, since, if one member suffered, all might soon be affected, and the danger which threatened one community would, unless averted, ere long overwhelm the rest. There was little need for the admonition not to 'forget the love of strangers.' [3 Hebr. xiii. 2.] To entertain them was not merely a virtue; in the Hellenist dispersion it was a religious necessity. And by such means not a few whom they would regard as 'heavenly messengers' might be welcomed. From the Acts of the Apostles we knew with what eagerness they would receive, and with what readiness they would invite, the passing Rabbi or teacher, who came from the home of their faith, to speak, if there were in them a word of comforting exhortation for the people, [d Acts xiii. 15.] We can scarcely doubt, considering the state of things, that this often bore on 'the consolation of Israel.' But, indeed, all that came from Jerusalem, all that helped them to realise their living connection with it, or bound it more closely, was precious.