its frequent mention, so much political importance seems to have been attached - took place in the first years

of his reign, although some time after the building of the Temple and of his own palace had commenced.79

Such a union was not forbidden by the law,80 nor was the daughter of Pharaoh apparently implicated in the

charge brought against Solomon's other foreign wives of having led him into idolatry (1 Kings 11:1-7).

In fact, according to Jewish tradition, the daughter of Pharaoh actually became a Jewish proselyte. still,

Solomon seems to have felt the incongruity of bringing her into the palace of David, within the bounds of

which "the Ark of the Lord" appears to have been located (2 Chronicles 8:11), and she occupied a temporary

abode "in the City of David," until the new palace of Solomon was ready for her reception.

But the great prosperity which, as we shall presently see, the country enjoyed during the reign of Solomon,

was due to higher than merely outward causes. It was the blessing of the Lord which in this instance also

made - rich that blessing which it was Solomon's chief concern to obtain. From the necessity of the case,

Israel, and even Solomon, still worshipped on the ancient "high places."  81

Of these, the principal was naturally Gibeon - the twin height. For, right over against the city itself, on one of

the two eminences ("mamelons") which gave it its name, the ancient Tabernacle which Moses had reared

had been placed. Here Solomon, at the commencement of his reign, celebrated a great festival, probably to

inaugurate and consecrate his accession by a public acknowledgment of Jehovah as the God of Israel. All

the people took part in what was a service of hitherto unparalleled magnificence.82

But something far better than the smoke of a thousand burnt-sacrifices offered in Israel's ancient Sanctuary,

attested that the God, Who had brought Israel out of Egypt and led them through the Wilderness, still

watched over His people. The services of those festive days were over, and king and people were about to

return to their homes. As Solomon had surveyed the vast multitude which, from all parts of the country, had

gathered to Gibeon, the difficulty must have painfully forced itself on him of wisely ruling an empire so vast

as that belonging to him, stretching from Tiphsach (the Greek Thapsacus), "the fords," on the western bank

of the Euphrates, in the north-east, to Gaza on the border of Egypt, in the southwest (1 Kings 4:24). The

conquests so lately made had not yet been consolidated the means at the king's disposal were still

comparatively scanty. tribal jealousies were scarcely appeased; and Solomon himself was young and wholly

inexperienced. Any false step might prove fatal; even want of some brilliant success might disintegrate what

was but imperfectly welded together. On the other hand, had Israel's history not been a series of constant

miracles, through the gracious Personal interposition of the LORD? What, then, might Solomon not expect

from His help?

Busy with such thoughts, the king had laid him down to rest on the last night of his stay in Gibeon.

Ordinarily dreams are without deeper significance. So Solomon himself afterwards taught (Ecclesiastes 5:7);

and so the spiritually enlightened among other nations, and the prophets in Israel equally declared (Job

20:8; Isaiah 29:7). And yet, while most fully admitting this (as in Ecclesiasticus 34:1-6), it must have been

also felt, as indeed Holy Scripture teaches by many instances, that dreams might be employed by the Most

High in the time of our visitation (Ecclesiasticus 34:6). So was it with Solomon on that night. It has been well

remarked, that Adonijah would not have thus dreamed after his feast at En -rogel (1 Kings 1:9, 25), even had

his attempt been crowned with the success for which he had hoped. The question which on that night the

Lord put before Solomon, "Ask what I shall give thee?" was not only an answer to the unspoken entreaty

for help expressed in the sacrifices that had been offered, but was also intended to search the deepest

feelings of his heart. Like that of our Lord addressed to St. Peter, "Simon, son of Jonas, lovest thou Me?" it

sounded the inmost depths of the soul. Such questions come, more or less distinctly, to us all, and that in

every crisis of our lives. They may become fresh spiritual starting-points to us, seasons of greater nearness

to God, and of spiritual advancement; or they may prove times of "temptation," if we allow ourselves to be

"drawn away" and "enticed" of our own "lust."