simply "out of" or "from among all nations" is equally gratuitous and unwarranted. Such a signification would seem rather than an ordinary genitival construction to require some construction with, min, as, for example, ap, mikköl-haggõïm, or p, migěrěbh kol-haggom, out of, or out of the midst of all peoples. To Maurer it must be objected, in addition to what has already been urged against his interpretation, that if no means deliciae, or dona pretiosissima, it certainly does not make good sense with, übha'ü, shall come. We do not speak of oblations or offerings as coming into the temple; we say rather that they are brought. This sense of chěmduth would require either that should be employed in Hiphil, with chěmduth in the accusative, and DT as nominative, or else that another verb more in agreement with this meaning should be substituted. But supposing this to be the meaning, viz., that "the most precious gifts of all peoples" should be brought into the temple at Jerusalem, it is still equally out of harmony with the context. If this were all that the prophet had to promise, then certainly the magnificent exordium by which the promise is introduced to our notice, is not only uncalled for, but is painfully akin to empty bombast. Are heaven and earth, the sea and the dry land, to be thrown into commotion, and are all nations to be afflicted with tumult, merely to supply a plentiful exchequer to the second temple? Certainly not. Thus to interpret is to emasculate the prophecy of all appropriate meaning. It is to turn the sublime into the ridiculous. It may also be remarked that is in the singular, not the plural number. Might we not, if Maurer's is the true meaning, have expected the plural than the singular, as it actually occurs in the text? Maurer's interpretation would also have required, as Hitzig remarks, a wholly different construction, See his remarks above given. If the .כל-המדת הגוים as above interpretations are then incorrect, as we have already shown them to be, what is the true signification of this prophecy? We reply, that it is necessary to refer the words to the coming Messiah, in order rightly to understand their meaning. The prophecy is clearly Messianic. According to this view, is correctly trans lated "the desire (or the desired) of all nations shall come. "* Here chemduth is understood to refer to a single person, namely, the Christ. And (1), this interpretation agrees admirably with the original. For is, as we have seen, a noun in the singular and not in the plural number; and furthermore, the meaning here ascribed to it-unlike the meanings given to it by Maurer and Hitzig, is its true primary signification. This word does not, as they would have it, mean either "the most precious gifts," or "the chosen ones." These are meanings foreign to the word, and are arrived at merely by inference from its true and generally acknowledged signification. Memel, Prussia. DR. CLARK, M.A., F.R.A.S., (To be continued.) The Preacher's Finger-Post. MAY MEETINGS, OR THE MONTH FOR TRUMPETS. "And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.' Numb. xxix. 1. THE Jews had several great national convocations, such as the Passover, the Feast of Unleavened Bread, the Feast of Weeks, or the Pentecost, the Feast of Tabernacles, and the Feast of Trumpets. This last is the feast referred to in the text. This was held on the first day of the seventh month of the ecclesiastical year, which was the same as the first month of the civil year. These national convocations were useful to the Jews in many ways. They counteracted the tendency of the people to form themselves into separate cliques, or clans, and united them in common sympathies and aims. They served to promote also commercial interests by furnishing facilities for mutual exchanges, and opening the ways of trade and business between various classes. They especially tended to promote public consociation in worship. The nearest things in England to these great Judaic convocations are our meetings in *Luther translates-"Da soll dann Kommen aller Heiden Trost." London every year. The pecu- | description. It is fleshy and liarity of the Feast of Trumpets was this, the continual sounding of trumpets from morning till evening. The blast was loud and incessant. During the month of May in London the "religious world" (as it is called) for one whole month has its ears assailed with blasts of trumpets. These trumpets may be divided into two classes, the censurable and the commendable. I. The CENSURABLE. These are many-very loud, and, we fear, very popular. First There is the trump of bigotry. The sounds of this trumpet, when interpreted, are "our Church," our body, our denomination, our principles. It means-blessing to the sect, damnation to all outsiders. Secondly: There is the trump of adulation. This trumpet is generally blown at the vote of thanks to the chairman, or the anniversary preacher, men chosen by the society not always on the ground of intellectual or moral merit, but frequently on the ground of monetary considerations. If the coffer has been enriched by their services, they are overwhelmed with the deafening blast of this trumpet. We have often seen the faces of such men suffused with crimson hues under the sounds of this clarion. Thirdly: There is the trump of a corrupt evangelism. The evangelism that is advocated in some of these convocations is of the most sensuous and selfish mercenary. Its appeals are to animal sympathies and personal interests. It seeks to stir up the fear of misery, not the fear of sin—the love of happiness, not the love of truth and virtue. The notes of this trumpet are out of harmony with the spirit of Christ, and the divine melodies of the Gospel. Fourthly: There is the trump of vanity. The great design of this trumpet is to awaken the uproarious cheering of the thoughtless crowd for the trumpeters. Every note expresses the wish. How we have seen performers at some of those convocations perorate, dramatize, and blow in order to get the miserable "hear, hear," and clapping of hands! Fifthly There is the trump of cant. The resolutions that are advocated and adopted at those meetings have often the aroma of unreality and pious pretensions. The sacred name of the Great One is introduced often as a mere matter of form, and sometimes in connection with most questionable enter prises. There are stereotyped phrases in resolutions, handed down from age to age, such as "This meeting, recognising the hand of Almighty God," "This meeting would express its gratitude to Sovereign Grace," &c., &c. with the enterprises advocated in those convocations. There are the stipendiary secretaries, and well-paid deputations, who are looking forward to their summerexcursions. No trumpet is more skilfully and constantly played than the trumpet of officialism. Indeed, the officials would regard all the other trumpets as almost useless, unless they charmed the hearers into giving largely to the 66 cause." Why is it that these May convocations are seldom attended by the most thoughtful men or women of our Churches? Why is it that they are a by-word and a scorn to thinking outsiders? It is because of these hideous trumpets. With every honest effort to alleviate human woe, and to extend the beneficent influences of Christianity, we have the profoundest sympathy. To these objects we have consecrated our energies, and spent the morning and noon of our life. In so far as the din of these trumpets impedes the work, they become, therefore, increasingly distressing to us: they are not made of God's silver, they are of Satanie metal. II. The COMMENDABLE. Thank God, in these May convocations there are trumpets of the Divine metal and mould,trumpets which are blown by true souls, and sound the true notes. First: There is the trump of genuine philanthropy. By gen uine philanthropy I mean not the mere love of a sect or a country, but the love of man as man, of whatever tribe or clime. Thank God there is much of true philanthropy in some of these convocations. Many of the speakers are in vital sympathy with true philanthropy, and many of the hearers too. Every note of this trumpet is music in our ears. Secondly: There is the trump of reverent devotion. This trumpet expels the flippant and the frivolous, calls up the serious and the devout. The ostensible purposes of most of these gatherings, are the immortal interests of humanity and the glory of God, and those who are penetrated with the importance of these purposes will feel that solemnity becometh the occasion. Thirdly: There is the trump of spiritual incentive. Whilst in some of these convocations motives for action are addressed which degrade the human soul, misrepresent Christianity, dishonour God, in others motives of the right class are enforced. The incentives presented for spiritual action are drawn from the beauty of holiness, the love of Christ and the claims of the Infinite Father. CONCLUSION: May the censurable trumpets in these convocations become fewer and weaker every year, may they be speedily shivered and silenced; and may the true trumpets of truth, love, genuine philan thropy, and Spiritual Christianity rapidly multiply until like the trumpets of Jubilee of old they shall be heard throughout all the land! THINGS THAT OCCUR WHEN MEN ARE FIRST BROUGHT TO CHRIST. "And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is, by interpretation, a stone."-John i. 42. THE text points to a wonderful meeting, the meeting of Peter with Christ. This meeting was the fountain of wonderful issues, not only to Peter, but to humanity and the universe; issues ever widening, ever benificent, and ever enduring. This meeting led to the endowment of Peter with that Divine idea which was at once the foundation of a universal Church, and the key to unlock the door of redemptive mercy to the world. The context informs us that the meeting was broughtabout by Andrew,Peter's brother. "He first findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ; and he brought him to Jesus." Man can render no greater service to his country or his race than to bring men to Jesus. But a man to do this must be a true disciple of Christ himselfAndrew was one. And he must do it not as a dry duty, but as a delightful privilege-thus Andrew did it. Our true work is not to bring men to our little systems, sects, or churches, but to Christ; unless we bring them to Him, we render them no lasting service. The text leads us to notice two things that occur when man is first brought consciously into the presence of Christ : I. He is brought into contact with that type of character OF WHICH HE IS MOST SIGNALLY DESTITUTE. First: The type of character which Christ now held forth to Peter was Christian firmness. He said, "Thou art Simon, the son of Jona: thou shalt be called Cephas, which is, by interpretation, a stone." "A stone" is the best emblem which the earth furnishes of firmness. Nothing more firm than the granite rocks. What is Christian firmness? Not obstinacy. Obstinacy is such a pertinacious adherence to an opinion or a purpose as will yield neither to reason nor persuasion. Firmness is not hardness. It is foreign to the rough, and harsh, and insolent. It is allied to the deepest tenderness. He who set his face as flint was tender. Christian firmness involves two thingsenlightened convictions of Christian realities, and fixedness of affections upon the Christian's God. It is a rooting and grounding of the soul in truth and God. (1.) There is no nobility without firmness. Whilst the obstinate man is |