It must be admitted, however, that Ezekiel did not fully realize the implications of these profound words: he at once proceeds to apply them in a somewhat mechanical way, which suggests that his religion is a thing of "statutes and judgments," if it is also a thing of the spirit, xxxvi. 27 (cf. xx. 11, 13), and this tendency to a mechanical view of things is characteristic of the prophet. Even in the great chapter asserting the responsibility of the individual (xviii.) something of this tendency appears in the isolation of the various periods of the individual life from each other. It shows itself again in his description of the river that issues from under the threshold of the temple, xlvii. 3-6. His imagination, which was considerably influenced by Babylonian art, is undisciplined. Images are worked out with a detail artistically unnecessary, and aesthetically sometimes offensive (xvi., xxiii.). On the other hand the book is not destitute of noble and chastened imaginations. The weird fate of Egypt in the underworld, xxxii. 17-32, the glory of Tyre and the horror which her fate elicits (xxvii.) are described with great power. Nothing could be more impressive than the vision of the valley of dry bones--the fearful solitude and the mysterious resurrection (xxxvii.). Ezekiel's imaginative power perhaps reaches its climax in his vision of the destruction of Jerusalem and her idolatrous people. On the judgment day we see the corpses of the sinners, slain by supernatural executioners, lying silently in the temple court, the prophet prostrate and sorrowful, and the angel departing with glowing coals to set fire to the guilty city, ix. i-x. 7. The two chief elements in later Judaism practically owe their origin to Ezekiel, viz. apocalypse and legalism. The former finds expression in chs. xxxviii, xxxix., where, preliminary to Israel's restoration, Gog of the land of Magog--an ideal, rather than, like the Assyrians or Babylonians, an historical enemy of Israel--is to be destroyed. We have already seen how prominent the legalistic interest is in xl.-xlviii., but it is also apparent elsewhere. Ezekiel, e.g., lays unusual stress upon the institution of the Sabbath, and counts its profanation one of the gravest of the national sins, xx. 12, xxii. 8, xxiii. 38. The priestly interests of Ezekiel are easily explained by his early environment. He belonged by birth to the Jerusalem priesthood, i. 3, xliv. 15, and he received his early training under the prophetico-priestly impulse of the Deuteronomic reformation. From the critical standpoint, the book of Ezekiel is of the highest importance. Chs. xl.-xlviii. fall midway between the simpler legislation of Deuteronomy, and the very elaborate legislation of the priestly parts of the Pentateuch. This is especially plain in the laws affecting the priests and the Levites.