The Jewish, Christian, and Islamic religions are all Abrahamic faiths, rooted in the worship of the same single God, tracing their origins back to Abraham of the bible. But how did the Israelites evolve from the polytheistic beliefs they had, common at the time to the worship of one God? It wasn’t that they discovered a completely new deity; rather, the Israelites gradually moved toward the exclusive worship of Yahweh,
That should be your first clue to the social construction of the man made Abrahamic religions and invention of a single supreme God.
The transformation of the Israelites from a polytheistic belief system to the worship of a single god, YHWH (Yahweh), is a complex historical process that spans several centuries. This evolution is often associated with the development of monotheism within ancient Israel.
1. Early Polytheism (Pre-monotheistic Israel)
In the early stages of Israelite history, particularly during the Late Bronze Age (circa 1500-1200 BCE), the Israelites practiced a form of polytheism. Evidence suggests that the Israelites initially worshipped multiple gods, including the Canaanite deities such as El, Baal, and Asherah, alongside the god YHWH.
Canaanite Influence: The early Israelite religion was deeply influenced by the surrounding Canaanite culture, and the worship of multiple gods was common in this region. Archaeological finds, including inscriptions and religious artifacts, indicate that the Israelites likely had gods for different aspects of life, such as fertility, agriculture, and warfare.
Biblical Evidence of Polytheism: The Hebrew Bible, especially in the Book of Judges and the Books of Kings, contains numerous references to the Israelites worshiping other gods. Figures like the Canaanite fertility goddess Asherah were sometimes even mentioned as consorts of Yahweh.
2. Emergence of Yahwism and Monotheism
The shift from polytheism to monotheism was a gradual process that took place over several centuries, with the key moments typically associated with the Iron Age (circa 1200–586 BCE). The process involved religious reforms, struggles, and the influence of external and internal events.
Monolatry: Early in the process, many Israelites practiced monolatry (the worship of one god while acknowledging the existence of others). This can be seen in the First Commandment of the Ten Commandments: "I am the Lord your God, who brought you out of Egypt; you shall have no other gods before me." This reflects a strong focus on Yahweh but doesn't entirely reject the existence of other gods.
Key Religious Reforms:
- King Hezekiah (8th century BCE): King Hezekiah (reigned 715-686 BCE) is often credited with initiating religious reforms aimed at centralizing worship in Jerusalem and promoting the worship of Yahweh alone. He removed idols and pagan altars from Israel and Judah.
- King Josiah (7th century BCE): The religious reforms of King Josiah (reigned 640-609 BCE) were even more radical. According to the Deuteronomic Reform, Josiah sought to eliminate polytheistic worship entirely, ordering the destruction of altars to other gods and the centralization of worship in the Temple of Jerusalem. This period is seen as a major step toward monotheism.
Exile and Consolidation of Yahweh Worship: The Babylonian Exile (586-538 BCE) played a crucial role in solidifying the idea of Yahweh as the sole god. During the exile, the Israelites were removed from their land and temple, which forced them to rethink their religious identity. Monotheistic beliefs were increasingly emphasized, with Yahweh being seen as not just the god of Israel but as the universal god.
3. The Writing of the Torah
The Torah (also called the Pentateuch or Five Books of Moses) is traditionally ascribed to Moses but was likely written over a period of centuries. Scholars generally agree that the Torah was not written as a single document at one time but rather is a compilation of various traditions, laws, and stories from different periods. The development of the Torah likely took place during the following stages:
Early Oral Traditions: Much of what became the Torah was initially transmitted orally. These stories and laws were passed down from generation to generation and were eventually compiled in written form.
The 7th Century BCE (During Josiah’s Reign): Some parts of the Torah, particularly the Book of Deuteronomy, may have been written or compiled during the reign of King Josiah. The Book of Deuteronomy is often considered a product of the Deuteronomic reform and reflects an attempt to centralize worship and codify religious law.
Exilic and Post-exilic Period (6th-5th centuries BCE): The Babylonian Exile and the period following it (during the return to Judah) were critical in the final compilation of the Torah. Many scholars believe that the Torah reached its final form during the Persian period (5th century BCE), particularly after the return from exile in 538 BCE. The priestly writers, who were likely responsible for the final editing of the Torah, emphasized Yahweh’s uniqueness and the religious practices that would define the people of Israel.
The Role of the Priestly Tradition: The Priestly source (P) is a key component of the Torah, emphasizing ritual law, purity, and the central role of the Temple. This source contributed significantly to the final composition of the Torah, particularly in the Book of Leviticus and parts of Genesis and Exodus.
Yahweh, originally depicted as a warrior and storm god, was closely tied to Israelites military victories, embodying the power and fury of a storm deity who fought alongside the Israelites in battle. However, the rise of the Assyrian and Babylonian empires, which conquered the northern kingdom of Israel in 722 BCE and later the southern kingdom of Judah in 586 BCE, played a crucial role in the evolution of Yahweh into a more abstract and universal god. Faced with the loss of their political autonomy and the destruction of their temples, the Israelites were forced to reevaluate their understanding of divinity. The belief in Yahweh as a sole, omnipotent god who ruled the heavens and earth became central to their identity, serving not only as a symbol of divine power but as a means to resist the overwhelming forces of these empires. This shift toward monotheism and the consolidation of Yahweh’s singular status were deeply influenced by the Babylonian Exile, a period in which the Israelites were removed from their land .. It was during this time, in exile, in Babylnian that much of the Hebrew Bible—including key texts emphasizing Yahweh’s supremacy—was written and compiled. The narrative of Yahweh as the one true god emerged as a way to maintain hope and identity in the face of imperial oppression, and it was in this context that the monotheistic foundation of Judaism, and later Christianity and Islam, was firmly established.
Summary Timeline of Key Events
- c. 1200–1000 BCE: Israelites practice polytheism with worship of multiple gods, including Yahweh.
- c. 8th century BCE: Monolatry and Yahweh [warrior storm god] -focused worship emerge, especially under Kings like Hezekiah.
- c. 7th century BCE: The Deuteronomic reforms under King Josiah promote exclusive worship of Yahweh.
- c. 586 BCE: The Babylonian Exile solidifies the idea of Yahweh as the one true god.
- c. 5th century BCE: The final composition and consolidation of the Torah take place during the Persian period, after the return from exile.
Thus, the Torah was written and compiled gradually, with key stages in the 7th–5th centuries BCE being particularly important for the establishment of monotheism and the written tradition.
The creation of the Jesus myth is rejected by the Israelites and today’s so-called "Jews" for two primary reasons:
- They do not believe Jesus was the foretold Prophet.
- It is likely because Jesus' message of peace stood in contrast to the fierce resistance Jews mounted against the Roman Empire’s conquest. The First Jewish-Roman War (66–70 CE) resulted in the sacking of Jerusalem, the first Diaspora, and the deaths of about a quarter of the population, with many others enslaved or forced to flee. Jewish life then shifted to Galilee, which coincidentally was also the birthplace of Jesus. This period of upheaval continued with the Diaspora Revolt (115–117 CE), known as the "Rebellion of the Exile," and was followed by the Bar Kokhba Revolt (132–136 CE), which led to the reorganization of the region into Syria Palaestina.
This historical backdrop helps explain the absence of firsthand accounts of Jesus written during his lifetime and strengthens the argument that the development of the Jesus narrative emerged later, likely constructed as myth. This is further explored in the documentary Caesar’s Messiah (https://www.youtube.com/watch?v=zmEScIUcvz0&t=164s).
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