The representation of the tabernacle arose out of the temple of Solomon as its root, in dependence on the sacred ark, for which there is early testimony, and which in the time of David, and also before it, was sheltered by a tent.
Jeremiah has to lament that there are as many altars as towns in Judah.
To my thinking, this: – that the Priestly Code rests upon the result which is only the aim of Deuteronomy.
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.
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.
And finally, it was Deuteronomy that brought about the historical result of Josiah’s reformation.
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.