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Solomon's temple also was designed to increase the attractiveness of the city of his residence.
Julius Wellhausen
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One other fact is significant: the domestic feasts and sacrifices of single families, which in David's time must still have been general, gradually declined and lost their importance as social circles widened and life became more public.
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Jeremiah has to lament that there are as many altars as towns in Judah.
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It is only in the case of the Priestly Code that opinions differ widely; for it tries hard to imitate the costume of the Mosaic period, and, with whatever success, to disguise its own.
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It appears a bold thing to say so when one sees how much many a modern author who knows how to make a skilful use of the Book of Chronicles has to tell about the tabernacle.
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From the building of the temple of Solomon, which is also treated as a leading epoch in chronology, a new period in the history of worship is accordingly dated, - and to a certain extent with justice.
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For the earliest period of the history of Israel, all that precedes the building of the temple, not a trace can be found of any sanctuary of exclusive legitimacy.
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As we learn from the New Testament, the Jews and the Samaritans in the days of Jesus were not agreed on the question which was the proper place of worship, but that there could be only one was taken to be as certain as the unity of God Himself.
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And finally, it was Deuteronomy that brought about the historical result of Josiah's reformation.
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All writers of the Chaldaean period associate monotheism in the closest way with unity of worship.
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A judgment pronounced in accordance with the facts can therefore assign to it an historical place only within that movement of reformation which was brought to a victorious issue by King Josiah.
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