Why does the Old Testament lack references to key Jewish practices (such as strict monotheism) until much later historical periods?

Historical Context of Old Testament Worship

The Hebrew Scriptures chronicle a long span of time, beginning with creation (Genesis 1:1) and extending through Israel’s formation as a nation, exile into foreign lands, and eventual return. Within these centuries, references to God’s covenant with the patriarchs, the giving of the Law at Sinai, and the establishment of temple worship unfold against the backdrop of ancient Near Eastern cultures. Because Scripture covers many generations, some practices and doctrines (including the explicit articulation of monotheism) become more fully codified and emphasized at certain points in Israel’s history. This progression does not imply these beliefs and practices were absent earlier; rather, the record of their development emerges progressively in the biblical narrative.

Earliest Expressions of Monotheism

From the opening verse of Genesis, the singular Creator is introduced: “In the beginning God created the heavens and the earth” (Genesis 1:1). This declaration situates one supreme Deity as the source of all existence. While surrounding cultures of that era embraced pantheons of gods, Scripture portrays the patriarchs—Abraham, Isaac, and Jacob—worshiping one God (see Genesis 12:7–8, 22:14).

Even though the term “monotheism” is not explicitly used in the text, the notion of one sovereign God is visible. God’s revelation as “El Shaddai” (Genesis 17:1) and later as “Yahweh” (Exodus 3:14–15) establishes an unambiguous claim of one divine Being. The Shema of Deuteronomy famously states, “Hear, O Israel: The LORD our God, the LORD is One” (Deuteronomy 6:4), cementing the concept of strict monotheism. This passage predates the monarchy and is integral to Israel’s confession of faith.

Gradual Codification of Ceremonial Practices

The progression from the patriarchal period to the establishment of the Mosaic Law sheds light on how certain practices became more detailed over time. For instance, the sacrificial system, dietary regulations, and priestly ordinances are presented extensively in Exodus, Leviticus, and Numbers after the exodus from Egypt. Prior to that, biblical texts depict worship in simpler terms—building altars to the Lord (Genesis 8:20; 12:7; 26:25), offering sacrifices (Genesis 22:13), and calling on the name of Yahweh (Genesis 4:26).

This does not mean the foundational practices or beliefs were absent. Rather, they reached fuller expression once Israel received God’s commandments at Sinai (Exodus 19–24) and organized a structured priesthood (Exodus 28). The codification in the Law underscores continuity, showing that what was carried on from earlier patriarchal worship was now comprehensively organized for the nation as a whole.

Scriptural Evidence of Early Monotheistic Convictions

• Genesis 4:26 records that “at that time men began to call on the name of the LORD,” indicating early focus on a single Deity.

• Job, set in a likely patriarchal context, revolves around the worship of one God, though it never explicitly references the Mosaic covenant.

• In Genesis 35:2–3, before returning to Bethel, Jacob commands his household to “get rid of the foreign gods” and purify themselves, implying a rejection of polytheism.

These passages demonstrate that reverence for Yahweh appears consistently, even when other forms of worship or foreign idols occasionally intruded.

Cultural and Linguistic Factors

Some suppose that early Old Testament passages hint at multiple deities because the Hebrew word for God, “Elohim,” is plural in form. However, Hebrew grammar often uses this plural as a “plural of majesty,” underscoring God’s supreme authority rather than suggesting a pantheon of gods. When describing the Creator of the universe, verbs and adjectives paired with “Elohim” consistently appear in singular forms, affirming the biblical focus on one God (e.g., Genesis 1:1 uses the singular verb “created”).

Moreover, mention of “other gods” in the Ten Commandments—“You shall have no other gods before Me” (Exodus 20:3)—does not concede that other true deities exist. Rather, it prohibits the worship of false gods and idols, reinforcing the concept of exclusive devotion to Yahweh.

Archaeological and Manuscript Corroborations

Archaeological finds provide context for the distinctive monotheism that set ancient Israel apart. Inscriptions mentioning the name “Yahweh” (such as on certain Moabite and Aramaic stelae) demonstrate that Israel’s God was recognized in neighboring regions. While surrounding nations maintained multiple gods, Israel’s biblical texts consistently proclaim Yahweh as supreme.

Fragments of the Hebrew Bible among the Dead Sea Scrolls (dated as early as the third century BC) confirm that Old Testament passages exalting one God remained central. The consistency of these manuscripts underscores the transmission of monotheistic belief long before and after the exilic period. Scholars frequently note that the oldest extant manuscripts show striking fidelity to the text, ensuring confidence that the monotheistic claims in the earliest parts of Scripture have been preserved accurately.

Progressive Revelation and the Role of Covenant

God’s revelation in the Old Testament is closely tied to the unfolding covenants. Abraham receives the foundational covenant (Genesis 15), establishing faith in one God. Moses later brings the Law, guiding the nation into deeper fidelity (Exodus 19–24). The monarchy under David and Solomon organizes worship in Jerusalem, culminating in the building of the Temple (1 Kings 6). While these stages highlight practices becoming more refined, the underlying monotheistic core is consistent.

Later prophetic texts continue to emphasize monotheism, sometimes in urgent tones as Israel struggles against the temptation of idolatry. Isaiah 44:6 proclaims, “I am the first and I am the last; there is no God but Me,” underscoring a theme already present but stated more emphatically in exilic or post-exilic contexts.

Why the Appearance of “Later” Monotheism?

• The biblical narrative reflects historical transitions: The fullness of revelation concerning God’s identity unfolds incrementally.

• Scholars may misinterpret descriptions of Israel’s lapses into idolatry as a sign that genuine monotheism was absent; however, the admonitions against idol worship confirm monotheism was always the commanded standard.

• Language factors, such as the plural word Elohim, can be misunderstood when divorced from Hebrew grammar.

• The earliest texts show Yahweh uniquely receiving worship, but the legal and priestly details evolve over time as the covenant community matures.

Significance for Understanding Old Testament Theology

A key element in Old Testament theology is recognizing how worship of the one true God is not merely introduced in later texts but established from the earliest chapters of Genesis. While the evidence of covenant worship expands in clarity across the historical record, the core recognition of one sovereign Creator persists from the outset.

Conclusion

The claim that the Old Testament lacks references to key Jewish practices, such as strict monotheism, until late periods arises mainly from misunderstandings about the ancient context, the incremental revelation of Scripture, and the presumed late dating of monotheistic passages. However, a close reading of the text—from Genesis onward—reveals that monotheism appears in the earliest accounts, gradually becoming more comprehensive in its codification and legislation through the Mosaic covenant and beyond. Archaeological and textual evidence further reaffirms that these core beliefs have remained integral and unaltered, clarifying that Israel’s devotion to one God was not a late innovation but an enduring heritage defined at the very beginning of God’s interaction with His people.