Holy places in the ancient world
The great concern of people in the ancient world was to know where the presence of a god could be found and to know the names of gods so that they could be approached and communion with them established. Certain localities came to be identified as the dwelling-places of the gods, and here altars were erected and patterns of worship established. Part of the tradition of the shrine or temple would be the story of how the place had come to be recognized as the abode of the god. If there were several sanctuaries dedicated to the same god, it was recognized that they were but copies of the godâs true dwelling-place, like Mount Olympus in Greek mythology, which remained remote from the world of humanity.1
Even in cultures where no prominence was given to elaborate temples, knowing the place where a godâs presence could be found was still extremely important. The people of Canaan, among whom the Israelites came to dwell, had their own flourishing religion, involving many simple sanctuaries dedicated to the gods Baal, El and Anat. According to the Ras Shamra texts, which reveal much of Canaanite mythology in the fifteenth century BC and earlier, each of these gods is said to have had a dwelling-place on a particular sacred mountain, at some inaccessible point where heaven and earth meet.2 From such mountains their rule over the land and their influence upon its life were believed to flow.
The covenant-making God of Israel
Against this background, the Old Testament affirms that the one and only creator and lord of the universe had made himself known to the forefathers of Israel at particular times and in particular places. In so doing, he initiated a relationship with Abraham, which was later confirmed with Isaac, Jacob and his descendants, promising to make them into a great nation. They were to possess the land of Canaan and be uniquely blessed by God, so that all the peoples on earth might be blessed through them (e.g. Gn. 12:1â3, 7; 13:14â17; 15:1â8, 12â16). In this way it was shown that a relationship with the true God could be enjoyed only on the basis of his own self-revelation in history.
It is a distinctive feature of Old Testament religion that when God revealed himself more was involved than displays of power in nature or supernatural phenomena. Words of covenant promise and demand lie at the heart of Godâs encounters with the patriarchs. Even before God engaged with them in this way, the Bible indicates that those who called upon him and sought to serve him did so within the context of his continuing communication with them (e.g. Noah in Gn. 6 â 9).
Abraham, Isaac and Jacob built altars throughout Canaan to mark the sites where God manifested himself to them under various names (e.g. Gn. 12:7â8; 13:14â18; 28:10â22). Sacrifice was not offered at any spot which might happen to be convenient, but only at those sites in particular.3 In this way, it was demonstrated that Godâs promises were believed by those who received them, that the land actually belonged to him and that he would give it to his people at the appropriate time. Since heaven was recognized as his actual dwelling-place (e.g. Gn. 11:5; 18:21; 21:17; 22:11; 24:7; 28:12), it was not considered that God was limited to special holy places but that he had simply chosen to manifest his character and will for his people at such sites. As âthe God of Abrahamâ, âthe God of Isaacâ and âthe God of Jacobâ, he was also linked to certain definite persons, as well as certain definite places. In short, âthe religion of the patriarchs shows a real personal communion between men and the deity who acted as their leaderâ.4
The decisive manifestation of Godâs glory and power to Israel was at Mount Sinai, after his mighty act of redeeming them from Egypt. The exodus had to take place before the promises made to their forefathers could be fulfilled and further revelation could be given. In drawing the people to that mountain, God was drawing them to himself (Ex. 19:4). At âthe mountain of Godâ (3:1; 4:27; 18:5; 24:13), Israel was enabled to approach God and acknowledge him as rescuer and lord. Here the terms of the relationship were set out in great detail and the pattern for acceptable worship was laid down by God.
In the âSong of Mosesâ (Ex. 15:1â18), which celebrates the victory of the exodus and the anticipated conquest of Canaan, the whole land promised to Israel is described as the âmountainâ of Godâs inheritance, the place chosen by their redeemer for his dwelling (v. 17, cf. Ps. 78:54). It is âthe sanctuaryâ where Godâs presence may be found and from where âthe LORD will reign for ever and everâ (v. 18).5 This concept finds its ultimate expression in the Old Testament in the choice of Mount Zion as the temple site and as the place to which, in the prophetic view of the future, all the nations must eventually come in pilgrimage to Israelâs God (e.g. Is. 2:1â3).