Prolegomena to the History of Ancient Israel by Julius Wellhausen

By Julius Wellhausen

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One God one sanctuary, that is the idea. m. txt the sum of the divine revelation on Sinai, the theocracy was founded; where the one is, there is the other. The description of it, therefore, stands at the head of the Priestly Code, just as that of the temple stands at the head of the legislation in Ezekiel. It is the basis and indispensable foundation, without which all else would merely float in the air: first must the seat of the Divine Presence on earth be given before the sacred community can come into life and the cultus into force.

Txt one altar; and not at the place, but at every place where He causes His name to be honoured will Jehovah come to His worshippers and bless them. Thus the law now under consideration is in harmony with the custom and usage of the first historical period, has its root therein, and gives sanction to it. " But this means nothing more than that the spots where intercourse between earth and heaven took place were not willingly regarded as arbitrarily chosen, but, on the contrary, were considered as having been somehow or other selected by the Deity Himself for His service.

In point of fact, such a change was equally in accordance with the interests of the temple and with those of the prophetic party of reform. To the last named the restriction of the sacrificial worship must have in itself seemed an advantage; to it in later times the complete abolition of sacrifice was mainly due, and something of the later effect doubtless lay in the original intention. Then, too, the Jehovah of Hebron was only too easily regarded as distinct from the Jehovah of Bethshemesh or of Bethel, and so a strictly monarchical conception of God naturally led to the conclusion that the place of His dwelling and of His worship could also only be one.

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