The reading of the prophets was often followed by a sermon or address, with which the service concluded. The preacher was called "darshan," and his address a "derashah" (homily, sermon, from "darash," to ask, inquire, or discuss). When the address was a learned theological discussion--especially in academies--it was not delivered to the people directly, but whispered into the ear of an "amora," or speaker, who explained to the multitude in popular language the weighty sayings which the Rabbi had briefly communicated to him. A more popular sermon, on the other hand, was called a "meamar," literally, a "speech, or talk." These addresses would be either Rabbinical expositions of Scripture, or else doctrinal discussions, in which appeal would be made to tradition and to the authority of certain great teachers. For it was laid down as a principle (Eduj. i. 3), that "every one is bound to teach in the very language of his teacher." In view of this two-fold fact, we can in some measure understand the deep impression which the words of our Lord produced, even on those who remained permanently uninfluenced by them. The substance of His addresses was far other than they had ever heard of, or conceived possible. It seemed as if they opened quite a new world of thought, hope, duty, and comfort. No wonder that even in contemptuous Capernaum "all bare Him witness, and wondered at the gracious words which proceeded out of His mouth"; and that the very Temple-guard sent to make Him prisoner were overawed, and before the council could only give this account of their strange negligence: "Never man spake like this man" (John 7:46). Similarly, the form also of His teaching was so different from the constant appeal of the Rabbis to mere tradition; it seemed all to come so quite fresh and direct from heaven, like the living waters of the Holy Spirit, that "the people were astonished at His doctrine: for He taught them as one having authority, and not as the scribes" (Matt 7:28, 29). __________________________________________________________________
[61] Our description here applies to the worship of the ancient, not of the modern synagogue; and we have thought it best to confine ourselves to the testimony of the Mishnah, so as to avoid the danger of bringing in practices of a later date.
[62] This "benediction," while acknowledging the Creator, has such frequent reference to God in connection with the "lights," that it reads like a confession of Israel against the idolatries of Babylon. This circumstance may help to fix the time of its origination.
[63] In the form here given it is older than even the prayer referred to in the Mishnah (Ber. ii. 2).
[64] The apostle may have had this in his mind when, in directing the order of public ministration, he spoke of "the men . . . lifting up holy hands, without wrath or doubting" (1 Tim 2:8). At any rate, the expression is precisely the same as that used by the Rabbis. __________________________________________________________________