It marks the highest point to which the Hebrew race attained in its progress from henotheism to monotheism.
In other words, the ordinary Israelite worshipper of Yahweh was at this time far removed from monotheism, and still remained in the preliminary stage of henotheism, which regarded Yahweh as sole god of Israel and Israel's land, but at the same time recognized the existence and power of the deities of other lands and peoples.
Especially Isaiah), the character of the reforms ascribed to Josiah (2 Kings xxiii.), the pictures drawn by Jeremiah and Ezekiel, and the latter's condemnation of the half-Hittite, half-Amorite capital, combine with the events of later history to prove that the religion of the national sanctuary must not be too narrowly estimated from the denunciations of more spiritual minds or from a priori views of the inevitable concomitants of either henotheism or monotheism or of a lofty ethical teaching.
Varuna or Indra was for the time being the only god within the worshipper's view; and to this mode of thought he gave the name Henotheism.'