Describe the condition of Type at this period, alluding to its commerce, its religious beliefs, its proximity to the kingdom of Solomon (the capitals being distant from each other about 122 miles), its monarchical institutions, as opposed to the usual republican government of Phoenician settlements - as exemplified in Carthage, the splendid daughter of Type, founded about 140 years after the building of Solomon's temple. Point out some of the effects of the intercourse between these two states, as suggested by Old Testament history. Suggest from this the responsibilities and the perils accruing to us as a Christian people, from the fact that our own destinies are so interwoven with distant and heathen nations. Allude to the fearlessness of Scripture in ascribing what is good and commendable to those whom the Jews generally scorned. Various examples may be given, e.g., Abimelech king of Egypt, Cyrus, Hiram; and in the New Testament, Cornelius, Publius, etc. Compare the words of our Lord (Matthew 8:11, 12). The conduct of Hiram teaches us the following lessons.

I. THAT WE SHOULD REJOICE IN THE PROSPERITY OF OTHERS (ver. 7). Hiram was moved to joy, partly because of his love and admiration for David. It is an unspeakable advantage to have the position won by a father's toil, the affection and confidence deserved by a father's worth. In our material possessions, in our worldly occupation, in our ecclesiastical and, above all, our Christian relationships, how much of good has come from parentage! Contrast the possibilities of a lad, born of honoured parents, and therefore trusted till he proves untrustworthy, whose path in life is smoothed by the loving hands of those who care for him, for his father's sake, with the terrible disadvantages of the child of a convict, who is distrusted and ill treated from his birth. Hiram was well disposed to Solomon for his father's sake. There were many reasons for jealousy. The two kingdoms adjoined each other, and national pride would be fostered by religious differences. It is easier to rejoice over the success of a distant trader than over the prosperity of a neighbour who is our competitor. Nor is it common for a heathen to be glad over the welfare of a Christian. Hiram was large hearted enough to overlook barriers which were erected by the hands of rivalry and religious distinction.

II. THAT WE SHOULD FAIRLY CONSIDER THE DEMANDS OF OTHERS. "I have considered the things which thou sentest to me for" (ver. 8). The request of Solomon was bold. It would require sacrifice on the part of the Tyrians. They were asked to help in building a temple for another nation, and for the worship of One who was to them a strange deity. No prejudice, however, interfered with Hiram's fair consideration of Solomon's request; and as it was more fully understood, it seemed more and more feasible. How often prejudice prevents men from looking at a novel scheme for work, from welcoming a new expression of old truth, etc. A false patriotism sometimes refuses to see any excellency in another people. Sectarianism checks Christians in learning from each other. There is much presented to us which we cannot at once welcome, but at least it should be fairly considered. "Prove all things, hold fast that which is good."

III. THAT WHEN WE DO A KINDNESS, IT SHOULD BE DONE WITHOUT GRUDGING. "I will do all thy desire." It is not right to ask another for what is unreasonable, or to give to another what is unreasonable for him to expect. Sometimes to grant a request is easier than to refuse it, and we do what is asked to save ourselves trouble. Every demand should be weighed in the balance of equity. But if, after the test, it seems right to accede to it, we should not do it reluctantly, or partially, or murmuringly, lest we should mar the beauty of the act to others, and rob ourselves of the bliss of ministering to others in Christ's spirit. "Whatsoever ye do, do it heartily, as to the Lord, and not unto men," etc. (Colossians 3:23, 24). "Give, and it shall be given unto you; good measure," etc. (Luke 6:38).

IV. THAT WE SHOULD RECOGNIZE AND RECOMPENSE THE ABILITIES OF THE HUMBLEST. In 2 Chronicles 2:13 we read that Hiram chose from amongst his subjects a skilful man, to be set over this business. Christians can serve their Lord in this way amidst their ordinary occupations. In the counting house, or office, or factory the recognition and encouragement of diligence and skill may be a means of grace to employer and employe. We should devoutly recognize that knowledge, skill, capacity of any sort, are the gifts of God; and while we employ our own faithfully, we should, as opportunity serves, aid our fellow servants in the use of theirs.

V. THAT WE SHOULD ACKNOWLEDGE OUR MUTUAL DEPENDENCE. Solomon and Hiram were not independent of each other. It was for the good of these kings and of their peoples that they should be associated in this holy work. Solomon confessed, "There is not among us any that can skill to hew timber like unto the Sidonians" (ver. 6). Each nation, each individual has his own sphere to fill in the economy of God. No one of these can serve well in isolation. See St. Paul's teaching about the body and its members. Show how nations are mutually dependent, commercially and in their political relations. Point out the special responsibility of God's people when they are associated with heathen nations. Suggest the possibility that each section of Christ's Church may be doing its own appointed service, though all must feel that they are mutually dependent if the prayer of our Lord is to be fulfilled (John 17:21). Apply the principle to the association of Christians in Church fellowship, in evangelistic enterprize, in religious worship, etc., and show the benefits arising to the individual from the fact that he is one of many.

VI. THAT EACH SHOULD LOYALLY ACCEPT, AND HEARTILY DO, HIS OWN SHARE IN BUILDING THE TEMPLE OF THE LORD. (2 Chronicles 2:16.) Christians are likened to labourers in a vineyard, to servants in a household, to builders of a temple by our Lord and His apostles. In none of these spheres of activity is the work of all the servants alike in its publicity, in its honour, in its immediate effects, in its pleasant. ness, etc. Yet to every "good and faithful servant" the recompense will come; and he who shaped the stone in the quarry, or bore the burdens for more distinguished builders, will, in the great day, not lose his reward. - A.R.

I. GRATIFICATION. Hiram "rejoiced greatly" when he heard the words of King Solomon. This arose partly from the love he bore to his father David. The gratification of Hiram sprang also from a recognition of Solomon's wisdom: gratification in another's good.

II. CONSIDERATION (ver. 8). The demand of Solomon was no small one, and deserved consideration. It involved, in all probability, a great sacrifice on the part of the Tyrians.

III. SATISFACTION. "All his desire" (ver. 10). There was not one thing which Solomon asked, which Hiram did not grant; it is not right to ask or expect unreasonable things. It is right to grant reasonable requests, even if they should occasion sacrifice. Unreasonable requests should not be granted, even if it should be more easy to do so than to refuse.

IV. RECOGNITION. "Endued with understanding " (2 Chronicles 2:13). Knowledge, genius, skill are of heavenly birth, and to despise them is to be guilty of a sin.

V. COMBINATION. Solomon and Hiram were not independent of each other. No one can serve God properly in isolation: "two are better far than one," etc. Query — Have Christians a right to remain detached from the Church of Christ?

VI. DISTRIBUTION (2 Chronicles 2:16). Each did the part allotted to him; the result was success.

(F. Wagstaff.)