hardly in this goes beyond Ezekiel, who declares that the ordinance in question does not represent the true mind of Jehovah, but belongs to a part of the law which was intended to punish sin by delusion.(54) In consequence of these transactions in the desert Israel entered the land of Canaan under the threat of eventual exile and under the curse of a polluted worship. The subsequent history has little significance from the point of view occupied throughout this discourse; and accordingly Ezekiel disposes of it in three verses (27‐29). The entrance on the Promised Land, he says, furnished the opportunity for a new manifestation of disloyalty to Jehovah. He refers to the multiplication of heathen or semi‐heathen sanctuaries throughout the land. Wherever they saw a high hill or a leafy tree, they made it a place of sacrifice, and there they practised the impure rites which were the outcome of their false conception of the Deity. To the mind of Ezekiel the unity of Jehovah and the unity of the sanctuary were inseparable ideas: the offence here alluded to is therefore of the same kind as the abominations practised in Egypt and the desert; it is a violation of the holiness of Jehovah. The prophet condenses his scorn for the whole system of religion which led to a multiplication of sanctuaries into a play on the etymology of the word _bāmah_ (high places), the point of which, however, is obscure.(55) II THE APPLICATION (vv. 30‐44).—Having thus described the origin of idolatry in Israel, and having shown that the destiny of the nation had been determined neither by its deserts nor by its inclinations, but by Jehovah’s consistent regard for the honour of His name, the prophet proceeds to bring the lesson of the history to bear on his contemporaries. The Captivity has as yet produced no change in their spiritual condition; in Babylon they still defile themselves with the same abominations as their ancestors, even to the crowning atrocity of child‐sacrifice. Their idolatry is if anything more conscious than before, for it takes the shape of a deliberate intention to be as other nations, worshipping wood and stone. It is necessary therefore that once for all Jehovah should assert His sovereignty over Israel, and bend their stubborn will to the accomplishment of His purpose. “As I live, saith the Lord Jehovah, surely with a strong hand, and with an outstretched arm, and wrath poured out, will I be king over you” (ver. 33). But how was this to be done? A heavier chastisement than that which had been inflicted on the exiles could hardly be conceived, yet it had effected nothing for the regeneration of Israel. Surely the time is come when the divine method must be changed, when those who have hardened themselves against the severity of God must be won by His goodness? Such, however, is not the thought expressed in Ezekiel’s delineation of the future. It is possible that the description which follows (vv.