The revision of the books of Judges, Samuel, and Kings, undertaken towards the end of the Babylonian exile, a revision much more thorough than is commonly assumed, condemns as heretical the whole age of the Kings.
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.
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.
Until the building of Solomon’s temple the unity of worship according to it had, properly speaking, never had any existence; and, moreover, it is easy to read between the lines that even after that date it was more a pious wish than a practical demand.
The Priestly Code preponderates over the rest of the legislation in force, as well as in bulk; in all matters of primary importance it is the normal and final authority.
Solomon’s temple also was designed to increase the attractiveness of the city of his residence.
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.
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.
All writers of the Chaldaean period associate monotheism in the closest way with unity of worship.
The Law is never weary of again and again repeating its injunction of local unity of worship.