Upon the Law followed a section from the Prophets, [2140] the so-called Haphtarah. [2141] The origin of this practice is not known, although it is one that must evidently have met a requirement on the part of the worshippers. Certain it is, that the present lectionary from the Prophets did not exist in early times; nor does it seem unlikely that the choice of the passage was left to the reader himself. At any rate, as regarded the ordinary Sabbath days, [2142] we are told that a reader might omit one or more verses, provided there was no break. As the Hebrew was not generally understood, the Methurgeman, or Interpreter, stood by the side of the reader, [2143] and translated into the Aramæan verse by verse, and in the section from the Prophets, or Haphtarah, after every three verses. [2144] But the Methurgeman was not allowed to read his translation, lest it might popularly be regarded as authoritative. This may help us in some measure to understand the popular mode of Old Testament quotations in the New Testament. So long as the substance of the text was given correctly, the Methurgeman might paraphrase for better popular understanding. Again, it is but natural to suppose, that the Methurgeman would prepare himself for his work by such materials as he would find to hand, among which, of course, the translation of the LXX. would hold a prominent place. This may in part account alike for the employment of the LXX., and for its Targumic modifications, in the New Testament quotations.
The reading of the section from the Prophets (the Haphtarah) was in olden times immediately followed by an address, discourse, or sermon (Derashah), that is, where a Rabbi capable of giving such instruction, or a distinguished stranger, was present. Neither the leader of the devotions (the delegate of the congregation' in this matter, or Sheliach Tsibbur), nor the Methurgeman, nor yet the preacher, required ordination. [2145] That was reserved for the rule of the congregation, whether in legislation or administration, doctrine or discipline.
The only points required in the preacher were the necessary qualifications, both mental and moral. [2146] When a great Rabbi employed a Methurgeman to explain to the people his sermon, he would, of course, select him for the purpose. Such an interpreter was also called Amora, or speaker. Perhaps the Rabbi would whisper to him his remarks, while he would repeat them aloud; or else he would only condescend to give hints, which the Amora would amplify; or he would speak in Hebrew, and the Amora translate it into Aramæan, Greek, Latin, or whatever the language of the people might be, for the sermon must reach the people in the vulgar tongue. The Amora would also, at the close of the sermon, answer questions or meet objections. If the preacher was a very great man, he would, perhaps, not condescend to communicate with the Amora directly, but employ one of his students as a middleman. This was also the practice when the preacher was in mourning for a very near relative - for so important was his office that it must not be interrupted, even by the sorrows or the religious obligations of mourning.' [2147]
Indeed, Jewish tradition uses the most extravagant terms to extol the institution of preaching. To say that it glorified God, and brought men back, or at least nearer to Him, or that it quenched the soul's thirst, was as nothing. The little city, weak and besieged, but delivered by the wise man in it, [2148] served as symbol of the benefit which the preacher conferred on his hearers. The Divine Spirit rested on him, and his office conferred as much merit on him as if he had offered both the blood and the fat upon the altar of burnt offering. [2149] No wonder that tradition traced the institution back to Moses, who had directed that, previous to, and on the various festivals, addresses, explanatory of their rites, and enforcing them, should be delivered to the people. [2150] The Targum Jonathan assumes the practice in the time of the Judges; [2151] the men of the Great Synagogue are, of course, credited with it, and Shemayah and Abhtalyon are expressly designated as preachers.' [2152] How general the practice was in the time of Jesus and His Apostles, the reader of the New Testament need not be told, and its witness is fully borne out by Josephus [2153] and Philo. [2154] Both the Jerusalem and the Babylon Talmud assume it as so common, that in several passages Sabbath-observance' and the Sabbath-sermon' are identified. Long before Hillel we read of Rabbis preaching - in Greek or Latin - in the Jewish Synagogues of Rome, [2155] just as the Apostles preached in Greek in the Synagogues of the dispersed. That this practice, and the absolute liberty of teaching, subject to the authority of the chief ruler of the Synagogue,' formed important links in the Christianisation of the world, is another evidence of that wonder-working Rule of God, which brings about marvellous results through the orderly and natural succession of events - nay, orders these means with the view to their ultimate issue.