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people, have increased his authority, and established his rule.

4. The establishment of Solomon's kingdom (ver. 46) is the result of all that chapters i. and ii. relate, and is therefore expressly stated again at their close. Our author evidently does this, not only from purely historical, but also from religious and theocratic grounds. In fact, throughout the whole of the genuine Old Testament history of Solomon's succession to the throne, the guiding hand of the living God is made apparent, far above the ferment of human passions and inclinations. He knows how to fulfil his threatenings, and to lead the way which each chooses for himself, to a goal where he shall find retribution of his deeds (Job xxxiv. 11).

HOMILETICAL AND PRACTICAL.

Vers. 13-25. Adonijah's repeated attempt to gain the throne: (a) Wherein this attempt consisted (vers. 13-18); (b) how it ended (vers. 19-25). Vers. 13-18. Adonijah before Bath-sheba: (a) The feigned sentiment, in which he comes (vers. 1315); (b) the request he brings (vers. 16, 17); (c) the answer he receives (ver. 18).-Ver. 13. Ambitious and power-loving people do not scruple to reach the ends which they cannot obtain by open force, by means that are mortifying to their pride; when they can no longer demand, they beg.-Those are least to be trusted who have proved themselves enemies, and suddenly appear with tokens of peace. Joab met Amasa with the words: Peace be to thee! and while kissing him, ran him through the body (2 Sam. xx. 9). Judas betrayed the Lord with a greeting and a kiss (Luke xxii. 48).-Ver. 15. Adonijah's boast and hypocrisy: (a) He boasts, like most rebels, of having all the people on his side, but his few adherents were some faithless men, who were won over by good eating and drinking, and who would desert him with the first change of the wind (chap. i. 41, 49). (b) He speaks and acts as a pious man, who humbles himself under God's hand (Job i. 21), while he resists His will in his heart, and seeks to overthrow His purpose (Matt. vii. 21; Prov. xii. 22).-Ver. 16 sq. The most presumptuous character is often hid under the mask of unassuming deportment.-Ver. 17. He who has an honest and just request to make seeks no roundabout ways, but goes openly and courageously with it to the person who can grant it. The serpent addresses the woman first, in order to gain the man, in paradise (Gen. iii. 1, 6; 1 Tim. ii. 14).—Ver. 18. Bath-sheba's consent to Adonijah's request shows want of sagacity, experience, and knowledge of human nature, but at the same time shows that her heart was free from revenge and bitterness, and was willing to serve even one who had caused her great anxiety and sorrow (chap. i. 21).—Kind and unsuspicious persons are apt to yield to their first feelings and impressions rather than reflect calmly and deliberately; it is therefore the more needful for them to guard against being led away by flattering speeches into promises and actions that may greatly injure themselves and others.-We ought not to refuse to intercede for others, but to take great care not to do it for the unworthy, thus injuring those who are deserving.-Those who are high in favor with the powerful are often used, without their wish or knowledge, for unworthy ends.

Vers. 19-25. Bath-sheba before the king: (a) How she was received by him (vers. 19, 20), but (b) was refused her petition (vers. 22-24).-Ver. 19. Solomon, when on the throne, did not forget what he owed his mother. How often do childrer forget their parents and nearest relations, and even become ashamed of them, when they attain to great riches and honor; but no position or rank dispenses with our observance of the fourth commandment, the first with promise (Ephes. vi. 2; Prov. xix. 26).-Ver. 21. STARKE: Even pious Christians are often ignorant of what they ask (Rom. viii. 26), and are therefore often unheard (Matt. xx. 22).—Ver. 22. Kings and princes should not grant even an apparently small petition, that interferes with the welfare of the kingdom and people committed to their charge. Seeming se verity is in such cases sacred duty.-HALL: Considerations arising from personal relationship must be laid aside in the official acts of rulers.

Ver. 25. Punishment of Adonijah, how far it was (a) according to law, (b) just and deserved.

Vers. 26-46. Solomon's treatment of his ene mies (see Historical).-Vers. 26, 27. Ecclesiastical office can be no protection from just punishment of crime (see Luke xii. 47; 1 Cor. ix. 27).-Former fidelity cannot efface later treachery. It is most lamentable that a man who was faithful in times of trouble should end his career as a sinner (1 Cor. x. 12).—[BP. HALL: No man held so close to David, yet now is he called to reckon for his old sins, and must repay blood to Amasa and Abner.-E. H.] When circumstances permit, mildness and forgiveness should go hand in hand with justice.-Children should not forget kindness shown to their parents, but look on it as done to themselves; this is fulfilling the fourth commandment.-The promises of God are yea and amen; but so are also His threatenings, which are often executed when men have forgotten them.

Vers. 28-34. The terrible end of Joab: (a) He dies conscious of his guilt, without peace and pardon; (b) even in the very jaws of death he is defiant, rough, and proud; (c) he does not leave the world like a hero, but like a criminal. How differently David dies! (ver. 2).-Ver. 28. An evil conscience can put to flight a hero who never yielded to the enemy in a single bloody field.— STARKE: It is thus the wicked act when they get into danger; though they never before cared about God and His children, they will seek their protection then.-Ver. 30. What good is there in dying in a sacred place if one has not a sanctified heart and pure conscience? Prov. iii. 21-26.—Ver. 31 sq. STARKE: God has no sanctuary or city of refuge for an intentional murderer (Ex. xxi. 14).— LANGE: If a ruler leaves shed blood unavenged, the guilt attaches to himself; through just revenge it is averted.-Ver. 33. Only that throne stands firm upon which justice, without respect of persons, is exercised (Prov. xxv. 5).

Vers. 36-46. Shimei's fate plainly proves the truth of the word Job xxxiv. 11; Ps. cxli. 10; Prov. v. 22.-Ver. 39. Avarice, i. e., covetousness, is the root of all evil. The loss of two servants led Shimei to disobedience, even to forget his oath and to risk his life. [Ver. 40 sq. BP. HALL: "Covetousness, and presumption of impurity, are the destruction of many a soul: Shimei seeks his servants and loses himself."-E. H.]—Vers. 41 sq. Divine justice at length overtakes those whose

crimes have long been unpunished, and when they | realm, and who have shot their poisoned shafts t least expect it.-Those also who have cursed the Him, shall hereafter say to the mountains: Fall anointed of the Lord, the eternal king of God's us! and to the hills: cover us! (Luke xxiii. 30).

SECOND SECTION.

THE BEGINNING OF SOLOMON'S REIGN.

CHAP. III.-V. 14.

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A-Solomon's marriage, solemn sacrifice and prayer; first judicial decision.

CHAP. III. 1-28.

AND Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord [Jehovah], and the wall 2 [walls] of Jerusalem round about. Only the people sacrificed in high places, because there was no house built unto the name of the Lord [Jehovah], until 3 those days. And Solomon loved the Lord [Jehovah], walking in the statutes 4 of David his father: only he sacrificed and burnt incense in high places. And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar.

5 In Gibeon the Lord [Jehovah] appeared to Solomon in a dream by night: 6 and God said, Ask what I shall give thee. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him 7 a son to sit on his throne, as it is this day. And now, O Lord [Jehovah] my God, thou hast made thy servant king instead of David my father: and I 8 am but a little child: I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot 9 be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: 10 for who is able to judge this thy so great a people? And the speech pleased 11 the Lord,' that Solomon had asked this thing. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; 12 but hast asked for thyself understanding to discern judgment; Behold I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall 13 any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honor: so that there shall not be any among the kings like 14 unto thee all thy days. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy 15 days. And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord [Jehovah], and offered up burnt-offerings, and offered [made]' peace-offerings, and made a feast to all his servants.

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Then came there two women that were harlots, unto the king, and stood 17 before him. And the one woman said, O my lord, Í and this woman dwell ir

18 one house; and I was delivered of a child with her in the house. And it came tc

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pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in 19 the house. And this woman's child [son]" died in the night; because she overlaid 20 it. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child [son] 20 in my bosom. 21 And when I rose in the morning to give my child [son] suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son which I 22 did bear. And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living 23 is my son. Thus they spake before the king. Then said the king, The one

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saith, This is my son that liveth, and thy son is the dead: and the other saith, 24 Nay; but thy son is the dead, and my son is the living. And the king said, 25 Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the 26 other. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor 27 thine, but divide it. Then the king answered and said, Give her " the living 28 child, and in no wise slay it: she is the mother thereof. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him to do judgment.

TEXTUAL AND GRAMMATICAL.

1 Ver. 5.-[The Sept. and Chald. here repeat LORD; the Syr. follows the Hbr. in reading God; while the Vulg. and Arab. avoid repeating the divine name.

2 Ver. 7.-[Some MSS., followed by the Sept. and Vulg., prefix the conjunction 1.

3 Ver. 10. [Many MSS. read 77' instead of "278, and are followed by the Chaldee.

Ver. 12.-[Many MSS, and editions, followed by the Vulg., have 777 in the plural.

Ver. 13.-The Sept. put this clause in the past tense: os ou yeyover arme öμolós σoi év Baridevơi, the Vat. ending the clause here; but the Alex., by retaining the last words of the Hbr., maσas тas pas σov, makes nonsense. Ver. 15.-[The Sept. add er Ziwv.

7 Ver. 15.-[The Hbr.

is the same before "peace-offerings" and before "feast," and is quite different from the

by before “burnt-offerings." The distinction is accurately preserved by the Sept, and the Vulg.

8 Ver. 16.--[This translation is sustained here, as in Josh. ii. 1, by all the VV. except the Chald., and is undoubtedly the invariable and distinctly-marked sense of the frequent Hbr. word. The Chald. renders inn-keepers. The author's objection to the sense of harlots seems insufficient.

9 Ver. 18.-[Many MSS., followed by the Sept, and Vulg., prefix the conjuction1.

10 Ver. 19. It is better to retain throughout the passage the same rendering of the same Hbr. word.

11 Ver. 22.-One MS., followed by the Vat., Sept., and Arab., omits the second clause of ver. 22.

12 Ver. 27.-The Sept. remove any possible obscurity by paraphrasing, "Give the child to her that said, Give her," &c.-F. G.]

EXEGETICAL AND CRITICAL.

Ver. 1. And Solomon made affinity. After the rule of Solomon was established by the removal of his enemies from within (chap. ii. 46), he sought to make it outwardly strong, also, by a family alliance with the king of Egypt. After David's great victories over the surrounding nations, and especially after the Philistines were rendered powerless, Egypt was the nearest and most powerful neighbor of the kingdom of Israel. As the latter had increased so much in extent and power, the king of Egypt may also have desired an alliance with the king of Israel (Ewald, Gesch. Isr., iii. s. 279); but such an alliance secured Solomon against other nations, and was even productive of an enlargement of his territory (chap. ix. 16). The Pharaoh named here "belonged certainly, following the synchronism, to the 21st Tanaitic dynasty, and may have been its last king, Psusennes or Psusennos, who reigned thirty-five years (Winer, R.-W.-B., ii. s. 363).—This marriage with

an Egyptian was not contrary to the law, since it only prohibited union with the daughters of the Canaanite tribes (Ex. xxxiv. 11-16; Deut. vii. 1–3). The supposition of some rabbins, that the Egyptian had become a proselyte, is unnecessary; it is certain, besides, that Egyptian worship was not introduced by her into Jerusalem; and even later no trace of it is found (chap. xi. 4-7).-By the city of David we are to understand the ancient and fortified Jerusalem, the citadel of David-the upper city. The dwelling for the queen was but temporary; when the new palace was built she inhabited it (chap. ix. 24). - "He made," says Josephus, "the walls wider and firmer than they had been." David had only fortified the upper city (2 Sam. v. 7, 9).

Vers. 2-4. Only the people sacrificed in high places, &c. Vers. 2 and 3 do not pronounce a judgment in general upon the condition of public worship in the beginning of Solomon's reign (Keil), "but form an introduction to verses 4-15. connection is this: when the rule of Solomon was

The

established from within by the extirpation of his foes, and outwardly by an alliance with Pharaoh, Solomon held a great festival for all Israel (2 Chron. i. 2, 3), not only to implore Jehovah's further aid to his successful government, but also in gratitude for the past. But as Jehovah's house was not yet built, and as the people, for want of a central sanctuary, still sacrificed on high places here and there, Solomon followed this custom, but chose the greatest, i. e., the most important height, that at Gibeon, where the ancient tabernacle and the altar of burnt-offering stood. Vers. 2 and 3 serve then to explain how it was that Solomon, who loved Jehovah, and, like David, kept the law, celebrated his great inauguration-festival on a high place. [Bishop Horsley remarks on ver. 3:

This is not mentioned as a circumstance of blame

either in the people or in the king. For had they not sacrificed and burnt incense on high places, they

could not have sacrificed or burnt incense at all.

animals possible were collected for sacrifice at great festivals (see below on chap. viii. 62). The feast must have at least lasted more than one day. The passage we are considering has very unfairly been selected to prove that the king himself sacri ficed, i. e., exercised priestly functions. Even the great number of animals offered contradicts this; so does chap. vi. 2; where king Solomon is said t have built the house of the Lord and made windows, &c., no more means that he performed masons' and carpenters' work than that he himself offered the animals in sacrifice.

Vers. 5-10. The Lord appeared to Solomon, &c. The expression does not mean that Solomon saw Jehovah in any bodily form, but that Jehovah revealed himself to him. If the reading here and in ver. 10 be not in, but Dri is to be subjoined to it; the last more general understood to be really divine communications. For term serves to designate the words which Solomon it is evident that the word in does not specifically belong to the appearing, as Thenius thinks, from

7, where occurs.-Solomon grounds (ver. 6) his request that Jehovah would grant him the gifts needful for a sovereign, upon the mercy shown his father David, to whom God had performed His promises, and raised up his son to sit upon the throne of Israel. He humbly calls himself a little child, not only as if he were just twelve years old, as some rabbins say, but because his youth was unfitted for the great and arduous task laid on him. Solomon died after a reign of forty years, and was named before (chap. xi. 4) ¡p, which makes him, as is also the general opinion, twenty years old at least.-Going out and coming in is, like Deut. xxxi. 2; 1 Sam. xviii. 13, 16; 2 Sam. iii. 25; Ps. cxxi. 8, descriptive of the entire manner of life. The conclusion, from ver. 8, clearly refers to Gen. xxxii. 13; xiii. 16.—The y with

(like

And it appears by the sequel that the sacrifice at Gibeon was acceptable.-E.H.]—The high places are very often used in these books in the same sense; but not always. That does not mean "barred entrance," and then "sacred forest" grove (The-examination of the parallel passage in 2 Chron. i. nius, Böttcher), is easy to see from Mic. iii. 12, where it is synonymous with, mountain; oomp. Mic. i. 3, 4; Jer. xxvi. 18, with Amos iv. 1, where niya stands for in. The fundamental meaning is and must be: height, high place. Among all ancient nations, heights and mountains were naturally chosen as the fit places for offering-up to the Deity who dwells on high, far above earth. But as all prayer to and worship of the Godhead took the form of sacrifice, for which an altar was requisite, nina became the expression for high places upon which altars were erected. By degrees, however, the use of the term became more extended, so that places of sacrifices, even if not on high places, but in towns, and even in valleys, were also called "high places" (2 Kings xvii. 9; Jer. vii. 31; xxxii. 35). In heathen worship, besides the altars for sacrifices, they had many dwellings for the Divinity, not regular temples, but cells, chapels, tents, in which the image of the Deity stood, and these also were named (Ezek. xvi. 16); hence the expressions in (1 Kings xiii. 32; 2 Kings xvii. 29), and nine (1 Kings xi. 7; xiv. 23). Because the worship at the high places so easily became entangled with idolatry, the Mosaic law commanded that sacrifices should only be offered at Jehovah's dwellingplace the tabernacle (Levit. xvii. 3). For the unquiet times of the Judges, however, this prescript could not be obeyed; and as the patriarchs sacrificed on high places before the law was given (Gen. xii. 8), their example was followed; even Samuel did this (1 Sam. ix. 12 sq.). Thus it happened that this more convenient practice took deep root, and it was not until much later that it was found possible to abolish it (2 Kings xxiii. 4-23); it was always, however, an abnormity, though unavoidable, so long as an house for Jehovah's name, i. e., a central sanctuary, was wanting (for this last expression see below on chap. vi.).-A thousand burnt-offerings. In the entire ancient world, the greatest number of

i

Vulgate, cor docile.

Job xii. 3; xxxiv. 10; Prov. xv. 32, the seat of thought and knowledge, ver. 9), as is to be seen from Dio (ver. 12), must be connected with the following, and is not to be translated, as Luther has it, obedient heart; or as the A right sentence depends upon the hearing, that is, the trial of the parties, and for this, understanding and judgment are most requisite for the judge (comp. 2 Sam. xiv. 17). Ver. 7 refers to ruling, but ver. 9 to judging: the two conjoined for the kingly office (1 Sam. viii. 6, 20; 2 Sam. xv. 4. Artemid. Oneir., ii. 14: κρίνειν τὸ ἄρχειν ἔλεγον οἱ παλαιοί).

Vers. 11-15. And God said, &c. Instead of the life of thine enemies (ver. 1), ver 13 reads 7123; it is, therefore, military glory, victory which is meant. does not mean: "to exercise divine right" (Keil), but: to dispense justice.-Behold it was a dream, not that he only knew on awaking that it was but a dream; and not that he remembered distinctly on awaking what he had dreamed (Seb. Schmidt), but: "that it was more than a dream (an ordinary one)— something really divine; of this he became so

convinced on awaking, that immediately after his return to the capital, he went to the place where the sacred ark stood, and worshipped the Lord anew with many sacrifices and thanksgiving-offerings. The thank-offerings were for this extraordinary proof of divine favor" (Hess). The sequel showed that it was not a mere dream.

Ver. 16. Then came there two women, &c. This story is meant to show, by one instance, that Solomon had really received what he had prayed for, and what God had promised him (Theodoret: ἐπιδεῖξαι τὴν τοῦ βασίλεως ἐβουλήθη σοφίαν). Thenius counts the whole among those passages which the writer gave from oral tradition; but we must not overlook the fact that he did not take it, like other narratives, from the "book of the Acts of Solomon" (chap. xi. 41). [The writer of the Book of the Kings refers only at the end of Solomon's reign to the book of the Acts of Solomon, and not at each step in his career.—E. H.]—The rabbins derive it from p, to feed, nourish; and explain it thus with the Chaldee, here as in Josh. ii. 1, by ¡p, i. e., hostesses, evidently to avoid On this account, it can scarcely allude to harlots, because they, as Calmet remarks, seldom have many children, and if they have, do not usually care much about providing for them. As is generally spoken of intercourse which is extra-matrimonial, or adulterous, so this passage refers to "those who have had children, being unmarried" (Gerlach).

some offence.

Vers. 17-28. And the one woman said, &c. She alleges that the other can persist so obstinately in her denial, because there was no one else in the house. The latter probably took the child away to avoid the just and heavy reproach of having killed her own child, and the consequent disgrace she would incur. This is at least more probable than that she wished to continue nursing for her health's sake (Thenius), or that she thought to inherit something in the future from the child (Hess); or, finally, that she intended to sell it afterwards for her support (Le Clerc).-In ver. 21, at first the time given is the morning, in a general way; but next, the expression is the same as clara luce (Vulgate), or, as it was becoming brighter and brighter" (Thenius). 27 (ver. 26) is the New Testament onλáуxva (2 Cor. vi. 12; vii. 15). Comp. Gen. xliii. 30. Luther: "for her motherly heart yearned upon her son." The words neither mine nor thine, &c., do not only show want of maternal love, but also envy and dislike of her accuser. They feared. Comp. Luke iv. 36; viii. 25. The sentence made a deep impression;

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here the same as in Ps. lxviii. 16; lxv. 10.

HISTORICAL AND ETHICAL.

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1. Solomon's marriage with a daughter of Pharaoh was, strictly speaking, a political alliance; but it has, nevertheless, also significance in the history of redemption. The great and mighty king of the land, which for Israel had been "the house of bondage" in which it had eaten "the bread of affliction" (Exod. xx. 2; Deut. xvi. 3), gives now to the king of this once despised and oppressed people, his daughter in marriage, and

must, in the providence of God, contribute to the strengthening of the Israelitish throne, and to the increase of the power and glory of the Israelitish kingdom. Thus was this marriage a witness for the divine beneficence in the deliverance from Egypt, to the goal of which Israel had come in the reign of Solomon-the period of the richest bloom of the kingdom. It was likewise a divine seal upon the independence of the people, which had begun with the exodus from Egypt, and now had reached its completeness. [We beg leave to dissent from the position here taken by our author. (Comp. Exeget. on ver. 1). Solomon's alliance with the Egyptian princess for political purposes was after the fashion of worldly princes, and in direct hostility with the theocratic spirit. Egypt was "abomination 19 quite as much an 66 as 'Canaan," and we are surprised that our author should apolo. gize for Solomon in the matter.-E. H.]

2. That sacrificing and burning of incense in high places was forbidden in the Mosaic law rests, not upon the grounds of outward regulation, but was a natural, necessary consequence of the Mosaic side him there is no God. He has chosen Israel, fundamental principles. Jehovah is one, and beout of all the peoples of the earth, to be His people; He has made a covenant with them, and as a sign and pledge of this covenant will He dwell in the midst of His people. As He himself is one only, so also is and can His dwelling-place he only one. This is the place where He " meets " His people, i. e., exercises the covenant relation (Exod. xxix. 42 sq.). The concentration of the Jehovah-cultus is connected as inseparably with monotheism, as is the worship in high places, i. e., in any favorite spot, with polytheism. From the Mosaic standpoint, the worship in high places appeared as an ignoring, yea, as a denial, of the dwelling of Jehovah in the midst of His people, and, consequently, of the election and of the covenant of Jehovah, whereof it was the witness and pledge (cf. Josh. xxii.). If the law in question could not be carried out in times of unrest and of convulsion, nevertheless, as soon as the period of the undisturbed possession of Canaan was entered upon, it would remain the business of every truly theocratic king, as the servant of Jehovah, to put an end, as far as possible, to worship in high places. Hence, also, was David, after he had won for Israel victory over all enemies, most earnest to erect an enduring central sanctuary, for which the old tabernacle, especially since the removal of the ark of the covenant from it, was no longer serviceable. Since this, however, was denied him, he laid the charge of it upon Solomon, his son and successor, and made the building of a "house of Jehovah" the first and most pressing duty of his reign (1 Chron. xxviii. 2 sq.). After the building of the temple, sacrificing in high places should have disappeared totally; but it forever kept emerging, even under kings who in other respects adhered firmly to the worship of Jehovah. Nevertheless, it is constantly spoken of as a defect or an abnor mity (1 Kings xv. 14; xxii. 44; 2 Kings xii. 4; xiv 4; xv. 4, 35; xxi. 3).

3. The divine revelation which Solomon re ceived, came, as in so many other instances bot in the Old and also even in the New Testament. through the medium of a dream. In itself the dream is, according to the Scripture, something wholly idle and vain (Eccles. v. 6; Job xx. 8; Is.

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