The Hebrew religion gave us monotheism; it gave us the concept of rule by law; it gave us the concept that the divine works its purpose on human history through human events; it gave us the concept of the covenant, that the one god has a special relationship to a community of humans above all others. In the West, in the Middle East, in most of Africa and Asia, the legacy of Hebrew religion permeates nearly everything you see.
The Hebrew religion, so important and far-reaching in its influence on human culture, did not spring up overnight. Along with the Hebrew history, the development of Hebrew religion was a long and rocky road. Major shifts in the Hebrew fate inspired revolutions in the religion itself; it wasn't until sometime after the Exilic period that the central document of Hebrew faith, the Torah, took its final and orthodox shape.
Through archaeology and analysis of Hebrew scriptures, scholars have divided the development of the Hebrew religion into four main periods.
Little or nothing can be known for certain about the nature of Hebrew worship before the migration from Egypt. In Hebrew history, Abraham is already worshipping a figure called "Elohim," which is the plural for "lord." This figure is also called "El Shaddai" ("God the Mountaineer (?)," translated as "God Almighty"), and a couple other variants. The name of God, Yahweh, isn't learned by the Hebrews until Moses hears the name spoken by God on Mount Sinai. This god requires animal sacrifices and regular expiation. He intrudes on human life with astonishing suddenness, and often demands absurd acts from humans. The proper human relationship to this god is obedience, and the early history of humanity is a history of humans oscillating between obedience to this god and autonomy. This god is anthropomorphic: he has human qualities. He is frequently angered and seems to have some sort of human body. In addition, the god worshipped by Abraham and his descendants is the creator god, that is, the god solely responsible for the creation of the universe. The god of Genesis is bisexual: he/she is often referred to in female as well as male terms. For instance, this god is represented frequently as "mothering" or "giving birth through labor pains" to the world and humans (these passages are universally mistranslated in English as "fathering"this god is only referred to as a "father" twice in Genesis ). In Genesis , Elohim or El Shaddai functions as a primitive law-giver; after the Flood, this god gives to Noah those primitive laws which apply to all human beings, the so-called Noahide Laws. Nothing of the sophistication and comprehensive of the Mosaic laws is evident in the early history of the human relationship to Yahweh as outlined in Genesis .
Scholars have wracked their brains trying to figure out what conclusions might be drawn about this human history. In general, they believe that the portrait of Hebrew religion in Genesis is an inaccurate one. They conclude instead that Hebrew monolatry and monotheism began with the Yahweh cult introduced, according to Exodus, in the migration from Egypt between 1300 and 1200 BC. The text of Genesis in their view is an attempt to legitimate the occupation of Palestine by asserting a covenantal relationship between Yahweh and the Hebrews that had been established far in the distant past.
All these conclusions are brilliant but tentative, for we'll never know for sure much of anything substantial about Hebrew history and religion during the age of the patriarchs or the sojourn in Egypt. Nevertheless, scholars draw on the text of Genesis to conclude the following controversial ideas about early Hebrew religion:
Early Hebrew religion was polytheistic; the curious plural form of the name of God, Elohim rather than El, leads them to believe that the original Hebrew religion involved several gods. This plural form, however, can be explained as a "royal" plural. Several other aspects of the account of Hebrew religion in Genesis also imply a polytheistic faith.
The earliest Hebrew religion was animistic, that is, the Hebrews seemed worship forces of nature that dwelled in natural objects.
As a result, much of early Hebrew religion had a number of practices that fall into the category of magic: scapegoat sacrifice and various forms of imitative magic, all of which are preserved in the text of Genesis .
Early Hebrew religion eventually became anthropomorphic, that is, god or the gods took human forms; in later Hebrew religion, Yahweh becomes a figure that transcends the human and material worlds. Individual tribes probably worshipped different gods; there is no evidence in Genesis that anything like a national God existed in the time of the patriarchs.
The most profound revolution in Hebrew thought, though, occurred in the migration from Egypt, and its great innovator was Moses. In the epic events surrounding the flight from Egypt and the settling of the promised land, Hebrew religion became permanently and irrevocably, the Mosaic religion.
According to Hebrew history narrated in Exodus , the second book of the Torah, the Hebrews became a nation and adopted a national god on the slopes of Mount Sinai in southern Arabia. While we know nothing whatsoever of Hebrew life in Egypt, the flight from Egypt is described in Hebrew history with immense and powerful detail. The migration itself creates a new entity in history: the Israelites; Exodus is the first place in the Torah which refers to the Hebrews as a single national group, the "bene yisrael," or "children of Israel."
The flight from Egypt itself stands as the single greatest sign from Yahweh that the Israelites were the chosen people of Yahweh; it is the event to be always remembered as demonstrating Yahweh's purpose for the Hebrew people. It is the point in history that the scattered tribes descended from Abraham become a single unit, a single nation. It is also the crucial point in history that the Hebrews adopt Yahweh as their national god.
Hebrew history is absolutely silent about Hebrew worship during the sojourn in Egypt. A single religious observance, the observation of Passover, originates in Egypt immediately before the migration. This observance commemorates how Yahweh spared the Hebrews when he destroyed all the first born sons in the land of Egypt. The Yahweh religion itself, however, is learned when the mass of Hebrews collect at Mount Sinai in Midian, which is located in the southern regions of the Arabian peninsula. During this period, called the Sinai pericope, Moses teaches the Hebrews the name of their god and brings to them the laws that the Hebrews, as the chosen people, must observe. The Sinai pericope is a time of legislation and of cultural formation in the Hebrew view of history. In the main, the Hebrews learn all the cultic practices and observances that they are to perform for Yahweh.
Scholars are in bitter disagreement over the origin of the the Yahweh religion and the identity of its founder, Moses. While Moses is an Egyptian name, the religion itself comes from Midian. In the account, Moses lives for a time with a Midianite priest, Jethro, at the foot of Mount Sinai. The Midianites seem to have a Yahweh religion already in place; they worship the god of Mount Sinai as a kind of powerful nature deity. So it's possible that the Hebrews picked up the Yahweh religion from another group of Semites and that this Yahweh religion slowly developed into the central religion of the Hebrews. All scholars are agreed, however, that the process was slow and painful. In the Hebrew history, all during the migration and for two centuries afterwards, the Hebrews follow many various religions unevenly.
The Mosaic religion was initially a monolatrous religion; while the Hebrews are enjoined to worship no deity but Yahweh, there is no evidence that the earliest Mosaic religion denied the existence of other gods. In fact, the account of the migration contains numerous references by the historical characters to other gods, and the first law of the Decalogue is, after all, that no gods be put before Yahweh, not that no other gods exist. While controversial among many people, most scholars have concluded that the initial Mosaic religion for about two hundred years was a monolatrous religion. For there is ample evidence in the Hebrew account of the settlement of Palestine, that the Hebrews frequently changed religions, often several times in a single lifetime.
The name of god introduced in the Mosaic religion is a mysterious term. In Hebrew, the word is YHWH (there are no vowels in biblical Hebrew); we have no clue how this word is pronounced. Linguists believe that the word is related to the Semitic root of the verb, "to be," and may mean something like, "he causes to be." In English, the word is translated "I AM": "I AM THAT I AM. You will say to the children of Israel, I AM has sent you."
For a few centuries, Yahweh was largely an anthropomorphic god, that is, he had human qualities and physical characteristics. The Yahweh of the Torah is frequently angry and often capricious; the entire series of plagues on Egypt, for instance, seem unreasonably cruel. In an account from the monarchical period, Yahweh strikes someone dead for touching the Ark of the Covenant; that individual, Uzza, was only touching the ark to keep it from falling over (I Chronicles 13.10).
But there are some striking innovations in this new god. First, this god, anthropomorphic or not, is conceived as operating above and outside nature and the human world. The Mosaic god is conceived as the ruler of the Hebrews, so the Mosaic laws also have the status of a ruler. The laws themselves in the Torah were probably written much later, in the eighth or seventh centuries. It is not unreasonable, however, to conclude that the early Mosaic religion was a law-based religion that imagined Yahweh as the author and enforcer of these laws. In fact, the early Hebrews seemed to have conceived of Yahweh as a kind of monarch. In addition, Yahweh is more abstract than any previous gods; one injunction to the Hebrews is that no images of Yahweh be made or worshipped. Finally, there was no afterlife in the Mosaic religion. All human and religious concerns were oriented around this world and Yahweh's purposes in this world.
As the Hebrews struggled with this new religion, lapsing frequently into other religions, they were slowly sliding towards their first major religious and ethical crisis: the monarchy. The Yahweh religion would be shaken to its roots by this crisis and would be irrevocably changed.
Wearied from over two centuries of sporadic conflict with indigenous peoples, broken by a ruinous civil war, and constantly threatened on all sides, the disparate Hebrew settlers of Palestine began to long for a unified state under a single monarch. Such a state would provide the organization and the military to fend off the war-like peoples surrounding them. Their desire, however, would provoke the first major crisis in the Hebrew world view: the formation of the Hebrew monarchy.
In the Hebrew account of their own history, the children of Israel who settled Palestine between 1250 and 1050 BC, believed Yahweh to be their king and Yahweh's laws to be their laws (whether or not this is historically true is controversial). In desiring to have a king, the tribes of Israel were committing a grave act of disobedience towards Yahweh, for they were choosing a human being and human laws of Yahweh and Yahweh's laws. In the account of the formation of the monarchy, in the books of Samuel , the prophet of Yahweh, Samuel, tells the Israelites that they are committing an act of disobedience that they will dearly pay for. Heedless of Samuel's warnings, they push ahead with the monarchy. The very first monarch, Saul, sets the pattern for the rest; disobedient towards Yahweh's commands, Saul falls out with both Samuel and Yahweh and gradually slips into arbitrary despotism. This patternthe conflict between Yahweh and the kings of Israel and Judahbecomes the historical pattern in the Hebrew stories of the prophetic revolution.
Whatever the causes, a group of religious leaders during the eighth and seventh centuries BC responded to the crisis created by the institution of the monarchy by reinventing and reorienting the Yahweh religion. In Hebrew, these religious reformers were called "nivea," or "prophets." The most important of these prophets were Amos, Hosea, Isaiah (who is actually three people: Isaiah and "Second Isaiah" [Deutero-Isaiah], and a third, post-exilic Isaiah), and Micah. These four, and a number of lesser prophets, are as important to the Hebrew religion as Moses.
The innovations of the prophets can be grouped into three large categories:Monotheism
Whatever the character of Mosaic religion during the occupation and the early monarchy, the prophets unambiguously made Yahweh the one and only one god of the universe. Earlier, Hebrews acknowledged and even worshipped foreign gods; the prophets, however, asserted that Yahweh ruled the entire universe and all the peoples in it, whether or not they recognized and worshipped Yahweh or not. The Yahweh religion as a monotheistic religion can really be dated no earlier than the prophetic revolution.Righteousness
While Yahweh is subject to anger, capriciousness, and outright injustice in the earlier Mosaic religion, the Yahweh of the prophets can do nothing but good and right and justice. Yahweh becomes in the prophetic revolution a "god of righteousness"; historical events, no matter how arbitrary or unjust they may seem, represent the justice of Yahweh. The good and the just are always rewarded, and the evil are always punished. If there is any evil in the world it is through the actions of men and women, not through the actions of Yahweh, that it is committed.Ethics
While the Mosaic religion was overwhelmingly concerned with the cultic rules to be followed by the Israelites, the prophets re-centered the religion around ethics. Ritual practices, in fact, become unimportant next to ethical demands that Yahweh imposes on humans: the necessity of doing right, showing mercy, punishing evil, and doing justice.
There still, however, is no afterlife of rewards and punishments in the prophets, but a kind of House of Dust, called Sheol, to which all souls go after their death to abide for a time before disappearing from existence forever. There is no salvation, only the injunctions to do justice and right in order to produce a just and harmonious society.
The historical origins of these innovations are important to understand. The monarchy brought with it all the evils of a centralized state: arbitrary power, vast inequality of wealth, poverty in the midst of plenty, heavy taxation, slavery, bribery, and fear. The prophets were specifically addressing these corrupt and fearsome aspects of the Jewish state. They believed, however, that they were addressing these problems by returning to the Mosaic religion; in reality, they created a brand new religion, a monotheistic religion not about cultic practices, but about right and wrong.
The most profound spiritual and cognitive crisis in Hebrew history was the Exile. Defeated by the Chaldeans under Nebuchadnezzar in 597 BC, the Judaean population was in part deported to Babylon, mainly the upper classes and craftsmen. In 586, incensed by Judaeans shifting their loyalty, Nebuchadnezzar returned, lay siege to Jerusalem, and burned it down along with the Temple. Nothing in the Hebrew world view had prepared them for a tragedy of this magnitude. The Hebrews had been promised the land of Palestine by their god; in addition, the covenant between Yahweh and Abraham promised Yahweh's protection. The destruction of Jerusalem, the Temple, and the deportation of the Judaeans, shook the Hebrew faith to its roots.
The literature of the Exile and shortly after betrays the despair and confusion of the population uprooted from its homeland. In Lamentations and various Psalms, we get a profound picture of the sufferings of those left in Judaea, who coped with starvation and massive privation, and the community of Hebrews wandering Babylon. In Job, a story written a century or so after the Exile, the central character suffers endless calamities when he finally despairs of Yahweh's justice, his only answer is that Yahweh is not to be questioned.
But Hebrew religion shifted profoundly in the years of Exile. A small group of religious reformers believed that the calamaties suffered by the Jews were due to the corruption of their religion and ethics. These religious reformers reoriented Jewish religion around the Mosaic books; in other words, they believed that the Jews should return to their foundational religion. While the Mosaic books had been in existence since the seventh or eighth centuries BC, they began to take final shape under the guidance of these reformers shortly after the Exile. Above everything else, the Torah, the five Mosaic books, represented all the law that Hebrews should follow. These laws, mainly centered around cultic practices, should remain pure and unsullied if the Jews wished to return to their homeland and keep it.
So the central character of post-Exilic Jewish religion is reform, an attempt to return religious and social practice back to its original character. This reform was accelerated by the return to Judaea itself; when Cyrus the Persian conquered the Chaldeans in 539, he set about re-establishing religions in their native lands. This included the Hebrew religion. Cyrus ordered Jerusalem and the Temple to be rebuilt, and in 538 BC, he sent the Judaeans home to Jerusalem for the express purpose of worshipping Yahweh . The reformers, then, occupied a central place in Jewish thought and life all during the Persian years (539-332 BC).
Beneath the surface, though, foreign elements creeped in to the Hebrew religion. While the reformers were busy trying to purify the Hebrew religion, the Persian religion, Zoroastrianism, creeped into it among the common run of people. Why this happened is anyone's guess, but Zoroastrianism offered a world view that both explained and mollified tragedies such as the Exile. It seems that the Hebrews adopted some of this world view in the face of the profound disasters they had weathered.
Zoroastrianism, which had been founded in the seventh century BC by a Persian prophet name Zarathustra (Zoroaster is his Greek name), was a dualistic, eschatological, and apocalyptic religion. The universe is divided into two distinct and independent spheres. One, which is light and good, is ruled by a deity who is the principle of light and good; the other, dark and evil, is ruled by a deity who is the principle of dark and evil. The whole of human and cosmic history is an epic struggle between these two independent deities; at the end of time, a final battle between these two deities and all those ranged on one side or the other, would permanently decide the outcome of this struggle. The good deity, Ahura-Mazda, would win this final, apocalyptic battle, and all the gods and humans on the side of good would enjoy eternal bliss.
Absolutely none of these elements were present in Hebrew religion before the Exile. The world is governed solely by Yahweh; evil in the world is solely the product of human actionsthere is no "principle of evil" among the Hebrews before the Exile. The afterlife is simply a House of Dust called Sheol in which the soul lasts for only a brief time. There is no talk or conception of an end of time or history, or of a world beyond this one. After the Exile, however, popular religion among the Judaeans and the Jews of the Diaspora include several innovations:Dualism
After the Exile, the Hebrews invent a concept of a more or less dualistic universe, in which all good and right comes from Yahweh, while all evil arises from a powerful principle of evil. Such a dualistic view of the universe helps to explain tragedies such as the Exile.Eschatology and Apocalypticism
Popular Jewish religion begins to form an elaborate theology of the end of time, in which a deliverer would defeat once and for all the forces of evil and unrighteousness.
Concurrent with the new eschatology, there is much talk of a deliverer who is called "messiah," or "anointed one." In Hebrew culture, only the head priest and the king were anointed, so this "messiah" often combined the functions of both religious and military leader.Otherworldliness
Popular Judaism adopts an elaborate after-life. Since justice does not seem to occur in this world, it is only logical that it will occur in another world. The afterlife becomes the place where good is rewarded and evil eternally punished.
While the reformers resist these innovations, they take hold among a large part of the Hebrew population. And it is from this root the religion of the common person that a radical form of Yahwism will grow: the religion of Jesus of Nazareth.
Sources: The Hebrews: A Learning Module from Washington State University, ©Richard Hooker, reprinted by permission.